Dr.  Bellamys 

VINDICATION 

The  Original  Plan  of  tiie  New-Englanc 
CHURCHES  : 

AND, 

P.  E  P  L  Y 

i  o  the  Rev'd  Mr.  Moses  Mather 
NEW-SCHEME. 


A  careful  and  {tnOi  Examination 
of  the  External  Covenant,  and 
of  the  Principles  by  which  it  is 
fupported. 

A   REPLY 

To  the  Rev.  Mr.  Mofcs  Mather's  Piece, 
cntituled,  T/je  Vifible  Church  in  Cove- 
nant with  God^  further  illujlrated^  &c. 

AVINDICATION 

Of  the  Plan  on  which  the  Churches  in 
New-England  were  originally  formed. 

Interfpcrfcd  with  Remarks  upon  fome  Things, 
advanced  by  Mr.  Sandeman,  on  fome  of  the 
important  Points    in  debate. 

~By    JOSEPH   BELLAMY,    D.  D. 


««  I  do  not  mention  the  adminiflration  of  facraments,  upon  this  occa- 
"  Aon  ;  bccaufe,  tho*  they  have  fo  ncble  and  cfrc^dtual  tendency 
**  to  improve  men's  minds  in  piety,  and  ro  promoie  Chriflian  cdi- 
*'  fication  j  ye;  i  do  not  rcnacmber  to  have  heard  of  any  inffarce^ 
"  in  which  they  have  been  \\\tmtans  o\  men's  con'virfnni  i  wricti 
*•  is  the  lefs  to  be  wondered  at,  as  ihcy  arc  appointed  for  a  very 
"  diff'ertnt   end.'* 

Dr.  Doddridge  Serm.  9n  regtneration. 


NEW  -HAVEN; 

Printed    by  Thomas  and  Samusi.  Greek, 


^ 


-i-U 


CO     NT     E     N    T  'S. 

THE   PREFACE,    tah^  a  view  of  the  facra- 
mental  controverfy ,  and  of  the  new  fcheme    of 
religion  which  Mr,  Mather  buih  advanced  to  J'upport 
the  external  covena?it. 

The  introdudion  explains  words  and  things ^  and 
Jlates  queflions  to  fix  the  point  in  debate^  ,viz.  the  ex- 
ternal co'denant, 

SECTION     I. 

^he  natiQ-e  of  Mr.  Ms  external  covenant  asjlatedby 
bimfelf  under  the  notion  oj  a  conditional  covenant. 
p.  17. 

.SECTION     II. 

Mr,  Ms  external  covenant  reprefented  by  him  ax 
unconditional^  examined  in  this  view.of.it,     p.  29. 

SECT  1,0  N      III. 

7he  perfeBion  of  the  divine  law^  and  total  depravity^ 
inconfifient  with  the  notion  of  an  external  covenant 
appointed  by  God  J  or  the  unregenerate^  as  juchy  to 
enter  mtOy  requiri?ig  gracelefs  qualifications,  and 
nothing  elfe^  as  the  conditions  of  its  ble[jings,    p.  41* 

SECT. 


CONTENTS, 


SECTION    IV. 

^  view  of  the  exhortations  and  promifes  of  the  go ff  el : 
and  the  true  reafon  pointed  out  why  the  doings  of 
•   the  unregenerate  do  not  entitle  to  the  bleffngs  fro- 

SECTION    V. 

Impenitent yf elf-righteous y  chrijllefs  fanners  are  under 
the  curfe  of  the  law  of  God.  But  this  is  inconff- 
tent  with  their  being  in  co'uenant  with  God  in  good 
(landing  in  his  fight  by  any  works  which  they  do^ 

'   ^'bilejuch.     p.  73. 

SECTION    VI. 

7ie  natuf-e  of  the  enmity  of  the  carnal  mind  again/i 
Gody    and  whether  .  it   remains    notwith/landing 

.  the  revelation  of  God's  readinefs  to  be  reconciled 
to  men.     p.    100. 

SECTION    VII. 

Whether  the  gofpel  calls  j&llen  men  to  be  recoficiled  t9 
that  char aBer  of  God  againjl  which  they  are  at 
enmity,     p.   126. 

SECTION    VIII. 

How  it  was  fofjible  for  Adam  before  the  fall,  t9 
love  that  character  of  God  which  was  exhibited 
to  him  in  the  laWy  confiflently  with  -the  hvc  of  his 
$wn  happinefs,     p.   140. 

,  SECT. 


CONTENTS. 

S  E  C  T  I  O  N    IX. 

^    ^he  ChriHian  Creed,  the  Arminlan  Creed,  and  Mf\ 
M*s  Creed  y  remarks  on  each.     p.   151. 

SECTION    X. 

Mr»   Ms  fcheme   inconfijlent   with   itjelf.     p.  156; 
SECTION    XL 

^he  extraordinary  methods  Mr.  M,  takes  to  fuppdrt 
his  own  fcheme,  and  t9  keep  himfelf  in  countC" 
nance,     p.  165.  :/^ 


E     R     R    AT     A> 


Page. 

Line. 

*7 

19  tlQt  outA?.aFtcr  ^f^. 

n : 

10  from  bottpm^,    bloc  out   and. 

24 

9  f.  Id.  read    r^w^. 

36 

16  for  containing  read   continuing. 

38 

5  r.  Ihould, 

ib. 

45  r.   refolution. 

42 

12   r.   proceed. 

45 

3  f.  b.  margin,  for  likewifer,  likenefs. 

59 

4  f.  b.  r.  /»//)/(•. 

63 

2  f.  b.  in  margin,  for  ;etf/  /<f^f^  r.  /^J<r^ 

65 

9  r.    Pagan, 

ib. 

ly  for  /d?   r.  ^/. 

ICO 

9  f.  b.   for  revealed  r.   reconciled. 

ro6- 

11   f.  b.    for   ajfent'v.  ajert. 

107 

16  V,  fed. 

162 

9  for  r^t'^^Z  r.   revealed. 

164 

4  f .   b.   for  //6^«  r.    /te. 

176 

12  for  the  r.  //^;V, 

r 


T  FI  E     PRE  F'A  C  E. 

THE  defign  of  my  writing  on  ths  facramental  con- 
trover! y,  has  been  to  vindicate  the  plan  on  whicii 
the  churches  in  New  England,  were  originally  formed^ 
when  this  country  was  firft  fettled  by  our  forefathers. 
And  in  order  to  this,  I  have  had  it  in  my  view,  to  prove 
thefe  three  proportions,  viz. 

I.  That  thcfe  tvho  are  qualified  to  offer  their  children  in 
haptifm^  are  equally  qualified  to  come  to  the  herd's  table  •,  and 
that,  therefore,  the  half-way pra5f ice,  which  has  lb  much 
prevailed  of  late  in  the  country,  is    unfcriptural. 

li.  That  haptifm  and  the  Lord's-fiipper,  are  feals  of  ths 
covenant  of  grace  \  and  that,  theretoie,  thote  who  know 
they  have  no  grstce,*  cannot  be  adive  in  fealing  of  it,  con- 
fiftcntly  with  honefly  and    a  good  confcience. 

III.  That  there  is  no  gracckfs  covenant  between  God  and 
man  exifling^  fuitedto  the  (late  and  temper  of  gracelejs  mtn,  a 
compliance  with  which,  they  mighty  as ]uch,  conftfiently  pr clefs 
and  feal :  And  that,  therefore,  there  is  no  door  open  for 
gracelefs  men,  as  fuch,  to  enter  into  covenant  with  God. 
I  fay,  I  have  had  it  in  aiy  view    to   prove, 

I.  That  thufc  who  are  qualified  to  offer  their  children 
in  baptifm,  are  equall)  qualified  to  come  to  the'Lord's- 
table  :  and  that  thereiore  the  half-v/ay  pradicc,  which 
of  late  has  fo  much  prevailed  in  the  country,  is  unfcrip- 
.rural.  And  this  point, theoretically  conHdered,  feems  to 
be  fettled.  With  reipecft  to  this,  Mr.  Mather^  in  his 
book,  entituled.  The  vifible  church  in  covenant  with  Gody 
further  illuftratcd^  6cc.  fays,  p.  78.  '  as  to  the  half-way 
'  pradice,  I  am  in  it,  but  not  for  it.  I  have  no  difpo- 
*  fuion  to  oppofe  the  Dr.  in  his  endeavouring  to  break 
'  up  that  unfcriptural pra^Uce.^  And  fince  thofe  minifters, 
who  are  in  this  pra.flice,  do  grant  it  to  be  unjcripiural » 
which,  fo  far  as  I  know,  all  ol  them  do;  nothing  now 
remains,  but  to  put  them  in  mind,  that  *the  lecond  ccm- 
'  mandment    requircth    the  receiving,    obferving,   and 

keeping  pure  and  entire  all  fuch  religious  worlhip  and 
B  ^         '  or«3iaai;c^s 


v*i.  T  H  B    P  R  E  F  A  G  E. 

*  ordinances  as  God  hath  appointed'in  his  word.'  And 
the  commidion  of  our  Lord  jind  Mailer  pbligeth  us  to 
/^^^/^  his  dilciples  ib  chjerve  all  things  ivhatforcer  ie  hath 
commanded  them.  And  how  unkind  mufl:  it  be  in  the 
people,  to  neceffitate  their  minifters,  to  counteradl  their' 
own  confciences,  by  con'tinuing  in  an  uyijcriptural  prac- 
tice, in  condelcention  to  their  ignorant,  unicriptural  no- 
tions 1  But  m'jch  more  unkind  ftill  muft  it  be  in 
clergymen,  who  know  the  pradice  to  be  unfcriptural, 
to  lift  up  their  voices  on  high,  and  raife  a  popular  cla- 
mour againil  thofe  minifters,  who,  at  no  Im.iU  rifque,  - 
venture  to  lay  afide  the  praclice,  that  they  may  approve 
themfelves  to  God,  and  to  their  own  confciences.  But 
it  may  be  faid,  to  iMr.  Mather's  honor,  that  he  is  not  of 
the  number  of  thofe,  who  aft  lo  unkind  a  part  to  honeft 
men.     * 2.  Anothef 

*  Our  forefsthers  began  to  fettle  in  New  Rrgltnd  in  1620.     With* 
cu  the  half- way  pia^iice.     I;  was  bccght  in  1662  Jorty  years  tii^tr  i 
when  the  firf^  generation  were  generally  deed,  hy    a  Synod  at    Bu/iau,'. 
Thi?  Syrod  profcfTcd  lo  believe,  that  none  had  a  right    to   the  fealj^ 
for  themfelves,  or  their  children  but  true  bel:cv€rs,  ard   real  fiiots^r 
However,  they   thought    a  lefs  degree  cf  grace  wculd  qualify  for  oae^ 
ordinarce,  than  for  the  other.     And  on  this    print-iple  the    halfway* 
przfl'ce  was  introduced.  The  principle  they  s^ed  upon  is  row  given 
up.    We  tre  all  agree'i,  that  he  who  is  quali{j:d  to  cffer  hischildTcn 
in  b8p:irm,  is  equally  qa^l  fi.^d  to  come  to  the  Lord*s  table.     Ard  fa 
Tiwe  are  all  agreed,  that  the  half  v.'2y    pradice  is  anfcriptteral.     Some 
fed  ihcrafclves  b^^u.^d  in  cor(cie::ce  10  mske  the  Icripturt  (heir  cnly  ru-4 
9f  faith  ar.d  frcSiC^  :  O. hers  do  nor    think   thcni'elvts    b:urd.     On 
this  point  let  the  fcllowing  texts  be  coTifultcdjDeur.  4  2.  Mat.  5.  19^ 
Luke  6. /^6   and  ch2p.  22.  19.  J;^m.  2    1©  Mit,  28    20.  and  ch.  !5.6, 
Befidef,  we  who  are  rnir.iOfrs.  in'.y  CO  well  to  co-fidcr,    that   fihho' 
ocr  congregations,  while  fecure   in  fia^,  m^y  be  v^cll  pleafed  with   an 
unfcriptural  fragile  i  ar.d  v.  i.h  l's  for  continuing  in  it.,  againft  thelight 
cf  our  own  confcierces  ;  Yet,  if  they  fhculd  ever  fee  awakened  out  of . 
their  carnal  fecurity,  if  they  fhculd  ever  be  convened,    oor   corduft 
might  fisrd  in  a  (hockir.g  point  cf  light,  in  the   view  cf  their  confci- 
ences.t-tAtid  yet,  from   fabbtth  to  i  bbath  nc  przy,  that   the   Spirit 
cf  God  TTihy  be  poured  out,  and  that  Honers  nay   be  convinced    and 
cor\veried.»-«Th;s  afrair  doubtlefs  gives  psic  to  mahy  a  heart.     What 
»  p'/ty  i:  i?,  that  the  clert^v  have  rot  a  heart  to    i^nire,  in    what    ihey 
know  to  be  the  true  fcripttsral  praftice  I  The  honour  of  Chrift,   and 
of  ChiSianity  are  irtsreOsd   U  this  master.     It  cu-hl  Jo  be  auesidcd 
to  wi;h  ihe  &tiao3  fctbufncfs  and  honsily. 


THE     PREFACE,  vll. 

c.  Another  pcint  I  undertook  to  prove,  was  this,  viz;. 
That  bapiifm  and  the  Lord's  fupper  are  Icals  of  the  co- 
venant of  grace.  This  was  cne  chief  point  I  had  in  view 
in  my  anfwer  toMr.  M'siormer  book  on  this  ccntroverfy. 
And  this  point  alfo  I'vlr.  M.  exprefsly  grants  me  in  his 
fccond  book.  ^p.  58.  fpeaking  of  the  cover^ant  with 
Abraham,  he  fays,  '  the  covenant  ot  grace  was  evidently 
'  and  confefTtdly  contained,  Tct  forth,  and  confiimed,  by 

*  the  particular  appointment  of  circumiCiHon.' — Bui  if 
baptifm  and  the  Lord's  fupper  are  feals  of  the  covewanc 
ot  grace,  how  can  thofe,  who  knowingly  rejecl  the  co- 
vciianc  of  grace  in  their  hearts,  fcal  it  v;ith  their  hands, 
confidently  with  hcncily  and  a  good  conicience  ?  Here 
it  may  not  be  amils  to  repeat  feme  of  the  articles  of  the 
creed  publilLc:d  in  my  Fourth  Diaicgue,  that  the  ceader 
may  judge  for  himfelf  whether  they  are  true  or  not. — • 
'  I  believe,  that  any  man,  who  feals  any  covenant,  doth, 

'  in  and  by  the  adl  of   fealing,    declare  his  conipliance  ' 

*  wiih  that  covenant  which  he  feals  :   becaufe  this  is  the 

'  import  of  thcafloffealiag. 1  believe,  that  it  is  of  the 

'  nature  of  lying,  to  feal  a  covenant,  wirn  which,  I  do 
'  not  now,   and    never  did  comply   in  my  heart  •,   buc 

*  rather  habitually  and  condantly  rejtdl.  Thererore — I 
'  believe,  that, a  man,  who  knows  he  has  no  grace,  can- 
'  not  feal  the  covenant  of  grace,  honcfrlv  and  wirh  a 
'  good  confcience.' — It  belongs  to  Mr.  Maihtr^  if  he 
means  to  maintain,  that  thofe,  who  know  they  have,  no 
grace,  can  feal  the  covenant  of  grace,  honeflly  and  with 
a  good  confcience,  to  fay  how.  For  as  yet,  he  has  fa'd 
nothing  on  this  point. — And  indeed,  vv^e  muft  either 
^givc  up  the  import  of  fealing  ;  or  give  up  the  covenant 
of  grace,  as  the  covenant  to  be  fealed  •,  or  'ia^j  that  grace- 
lefs  men  have  fome  grace,  and  do  in  a  meafure  truly  and 
really  comply  with  the  covenant  of  grace,  and  f(>.|iave" 
really  a  title  to  pardon  and  eternal  lif.-,  or  we  cannot  be 
confident  :  nor  then  neither.  For  to  fay,  that  gracelti^, , 
men  have  fome  grace,  is  a  contradidicn.  And  tofay^j.- 
tiiey  have  no  grace,  and  yet  may  honciViy  feal  the  cove- 
nant 


vUi.  THE     PREFACE. 

nant  of  grac^',  is  to  deny  the  import  of  fealin*.  For 
fealin?  a  csve.-mnt  always  dtmtes  a  prefent  conjtnt  of  keari  tc 
the  covmant  lealed.  And,  therefore,  to  leal  a  covenant 
which  1  rejedl  with  my  whole  heart,  is  a  pradical  falf- 
hood.  But  if  I  do  not  rtjsd  it  with  my  whole  heart,  I 
have  a  degree  of  true  love  to  it.  That  is,  I  have  a  de- 
gree of  true  grace  :  and  fo  am  in  a  pardoned  and  jufti- 
fvjd  (late.  But  flill  it  rem.ains  true,  that  thofe.  who  know 
they  have  no  grace,  cannot  feal  the  covenant  of  grace 
with  a  good  conicicnce,  bccaufe  it  is  a  practical  falfhood. 
Indeed,  men  may  be  fo  far  ^one  in  wickedncTs,  as  to 
allow  themlclves  in  lying  to  God  and  man,  but  their 
conduft  cannot  be  juftified,  when,  with  the  afTembled 
univerfe,  they  appear  before  the  bar  of  God.  For,  as 
has  been  laid,y^^^//;;^  a  covsnant  always  de'notes  a  prefent  con- 
Jent  of  hsa-f't  to  the  covenant  feded.  In  this  fenfe  it  has^ 
always  been  underftood  by  mankind  in  their  covenants, 
between  one  another,  in  decds^  in  honds^  &^c.  Sealing  de- 
notes a  prefent  confent  of  heart  to  the  contents  of  the 
-written  inftrument.  And,  therefore,  no  honeft  man  will 
feal  the  written  infirument  until  in  heart  he  coiifcnts  to 
the  contents  of  it.  And  lliould  any  man  feal  a  wfitiea 
indrument,  and  at  the  fame  time  declare  before  eviden- 
ces, that  ar  prefent  he  did  nor  confent  to  it,  it  was  not  his 
free  a£:  and  dce^^  the  adl  of  fcaling  v/ould  in  its  own  na- 
ture be  of  no  fignificance.  The  whole  tranfadion  would 
be  perfe^  trifling. —  Mr.  M.  fays,  p.  65.  '  I  am  very 
'  fenfible,  that  the  Chriitian  church  has  always  eileemed 
^  feaiing  ordinances,  as  feals  of  the  covenant  of  grace.— ^ 
'  On  God's  part,  they  are  feals  to  the  truth  of  the  whole 
^  revealed  ivill  sf  God.  On  our  part,  they  arc  feals  bind- 
'  ing  us,  to  pay  a  due  regard  to  the  %^'hcle  revdatjin.  And 

*  arjcnrdingly,  any  breach  of  mord  rule^  or  go/pel  precept, 
'  has  been  efteerned  by  the  church,  as  a  breach  of  cove- 

*  nant  in  its  members.' He,  therefore,  who  is  habi- 
tually, totally  deftiture  of  that  holinefs  which  the  law  of 
G')d  requires/ and  of  that  repentance  toward  God  2nd 
faith  to'vv^rd  our  Lord  Jcfus  Chrift  to  which  in  the  gof-^ 


T  H  L     ^  "  "   -    A  C  E  IX.  1 

«cl  we  are  invited,  and  lives  in  a  total  negled  of  thac 
freligien  which  flows  from  the  love,  repentance  and  faith  ; 
required  in  the  law  and  gofpel  :  even  he  does  not  con- 
^  fent  to  the  covenant  of  grac-e  in  his  heart,  in  the  leaft  de- 
gree, but  lives  habitually,  totally  and  univerially,  in  the 
breach  oi  it,  without  ever  complying  wifh  it  in  onefingle 
ad.  —And  can  a  man  confcious  to  himfclf,  that  this  is  his 
charader,  with  a  good  confcience  fcal  this  covenant  ! 
Or  can  a  Chriftian  church  allow  of  fuch  hypocrify  ! 

3.  The  other  point  v»'hich  I  defigned  to  prove  was  this, 
that  ther^  is  no  gracclcfs  covenant  between  God  and  man 
exifting  -,  that  is,  no  covenant  in  which  God  promifes 
religious  privileges  and  fpiritual  blciTings  to  gracelefs 
men,  upon  gracelefs  conditions  ;  i.  e.  to  gracelefs  qua- 
lifications, which  gracelefs  men,  Vv'hile  fuch,  may  have  : 
and  that,  therefore,  baptifm  and  the  Lord's  fupper  can- 
not be  feals  to  fuch  a  covenant.— And  Mr.  M.  in  his 
preface  fecms  as  if  he  intended  to  give  up  this  point  alfo  : 
for  he  calls  this  gracelefs  covenant  '  a  gracelefs  phantom  :' 
which  is  really  to  grant  the  whole  that  I  contend  for. 
For  this .  is  the  very  point  I  meant  to  prove,  viz.  The 
non-cxifbence  of  fuch  a  covenant.  For  God's  covenanc 
requires  holinefs  and  nothing  elfe.  And  it  promises  e- 
ternal  life  to  thofe  who  comply  with  it.  But  its  blef- 
fings  are  not  promifed  to  gracelefs  men,  as  fuch,  nor  to 
gracelefs  qualifications. 

However,  if  we  will  read  Mr.  M's  book  through,  w« 
(hall  fee,  tfiat  he  is  fo  far  from  giving  up  this  covenant, 
as  '  a  gracelefs  phantom,'  that  he  has  exerted  himfelf  to 
the  utmofl  to  fave  this  '  gracelefs  phantom'  from  non- 
exifcence.  Becaufe,  without  it,  he  knows  no  way  m 
which  gracelefs  men,  as  fuch,  can  be  admitted  into  the 
vifible  church  of  Chrifl.  For  he  does  not  preccnd,  that; 
they  can  make  a  profcfTion  of  godlinefs  :  yea,  he  is  con- 
fident, that  none  may  warrantably  make  a  profefiion  of 
godlinels  unlefs  they  have  the  highcft  degree  of  afTu- 
rance.  p.  79.  There  mud,  therefore,  be  a  gracelefs 
covenant,  tor  gracelefs  men>  as  fuch  to  profefs,  which 

requires. 


X.  r  H  E    P  R  E  F  A  C  E. 

n  q'jires  nothing  more,  nothing  higher,  than  gracelefs 
qualuications,  as  necffTiry  conditions  of  its  blefrin«/s,  or 
gracelels  msn,  as  fuch,  cannot  profefs  a  prefenc  confenc 
to  any  covenant  at  all  ;  and  (o  cannot  be  admitted,  as 
members  of  the  vifible  church,  which  he  fays  'is  in  co- 
venant with  God  •,  •  or  have  a  covenant  right  to  cove- 
nant bleflings.  For  they  who  are  deftitute  of  the  qua- 
lifications neceflary  to  a  covenant  right  to  covenant 
blefTings,  can  have  no  covenant  right  to  them.  To  fay» 
otherval'e,  is  an  exprefs  contrad.idion. 

The  method,  which,  in  my  former  piece,  I  took  to 
prove  the  non-exiftencc  of  fuch  a  gracelefs  covenant,  as 
has  been  defcribed,  was  (i.)  to  turn  the  reader  to  the 
covenant  with  Abraham,  the  covenant  at  Sinai  and  in 
the  Plains  of  Moab,  and  to  the  gofpel  covenant,  thai  he 
might  fee  with  his  own  eyes,  that  thefe  were,  each  of 
them,  holy  covenants,  which  required  a  holy  faith,  a 
holy  love,  a  holy  repentance,  a  holy  obedience  ;  and  that 
thofe  who  have  thele  holy  qualifications  are  entitled  to 
eternal  life.  Nor  is  there  any  m.itter  of  faci  in  fcripture 
plainer  than  this.  So  that  none  of  thefe,  were  that 
gracelefs  covenant,  for  which  Mr.  M.. contends  :  which 
promifcs  its  blefTings  to  gracelefs  men,  as  fuch.  Nor 
has  Mr.  M.  pointed  our  one  unholy  duty  in  that  cove- 
nant with  Abraham.  Gen.  17.  Nor  one  unholy  duty 
in  that  covenant  at  Sinai,  or  in  that  covenant  in  the 
Plains  of  Moab,  or  ii^  the  gcfpel  covenant.  Nor  has  he 
denied,  that  eternal  life  is  promifed  to  every  one  who 
complies  with  God*s  covenant,  as  exhibited  in  thefe  va- 
rious ways,  at  thele  feveral  times.  So  that  my  argurnenC 
from  the  nature  of  the  covenant,  as  it  is  to  be  found  in 
the  written  inflrument,  (lands  unanfwered.---And  let  it 
be  remembered,  that  this  argument  is  conclufive,  with- 
out determining  the  nature  of  holinefs,  or  faith,  or  re- 
pentance, or  entering  at  all  into  the  difpuies,  which  fub- 
fift  between  the  Cahinijis^  Arminkns^  Neonomtans^dnti-No" 
mia^^i  ^^'  relative  tonhe  perfedion  of  the  divine  law, 
toul  depravity,  regeneration,  &c.  6:c.     For  if  it  be 

prov«#i 


THE    P  R  F  F  A  C  fi.  Xu 

proved,  that  God's  covenant,  to  which  Gad's  feals  are 
annexed,  promifes  falvation  to  thofe  who  confent  to  it, 
and  that  there  is  a  certain  connexion  between  a  real  com- 
pliance with  it  and  eternal  life,  then  Mr.  M's  external 
covenant,  to  which  he  lays  the  feals  are  annexed,  which 
does  not  promife  ialvation  to  thofe  who  confent  to  ir, 
nor  eflablifhes  any  certain  connexion  between  a  real  com- 
pliance with  it  and  eternal  Life,  is  ell^ntially  dif!.renC 
from  God's  covenant,  and  fo  is  ftriflly  fpeaking,  'agrace- 
hfs  phantom, '---But  (2.)  in  order  to  prove  the  non-ex- 
iftcnceo^a/gracclefs  covenant,  I  introduced  the  dixftrines 
of  the  perfe^iion  cf  the  divi'as  law  and  of  tQta( depravity^  into 
the  argument,  as  thus,  fines  the  divine  law  requires  ho- 
linefs  afid  nothing  but  holinefsj  and  fince  the  unregene- 
rate  are  totally  dcfticure  of  the  holinefs  required,  there  is 
therefore  no  covenant  exifting,  between  Gcd  and  man, 
with  which  the  unrepenerste,  while  fuch,  do  comply^  in 
the  leail  degree.      Upon  wSich  Mr,  M.  declares  '  thac 

*  he  is  become  fenfible,  that  our  different  fentiments  in 
~*  this   particular  ('terms  of  communion)   is  in   a  great 

*  meafure,  owing  to  our  thinking  differently,  upon  other 

*  important  points.'  And  fo  he  has  offered  to  the  pub- 
lic his  own  fchemc  of  reli<|^ion,  which  may  be  fummed 
up  in  thefc  eight  articles, 

1 .  ^hat  felf-hve  is  ejjentid  to  moral  agency.         A  nd, 

2 .  That  tkii  felf-  love^  which  is  ejfential  to  mord  agency i 
iSy  by  the  divine  law,  required  of  us,  as  our  duty,  , 

3.  That  this  felf- love ^  which  is  effential  to  moral  agency 
and  cur  required  duty,  is,  in  our  pre] ent  guilty  fiat e,  ahfolutely 
inconftflcnt  with  that  love  to  God,  which  the  law  originally 
required  of  Adam  before  the  Jail,  and  which  is  ft  ill  required  in 
the  moral  law. 

4.  That  curnatural  total  depravity  crifes  merely  and  only 
from  its  being  thminconfiftent  with  this filf- love  to  Uve  God. 

5.  That  in  thefe  circurnfiances  it  is  contrary  t9  the  law  of 
God^  and  fi  a  finful  thing,  for  us  to  hve  God, 

6.  That  cur  natural  total  depravity  not  being  cf  a  crt- 
ml  nature^  doth  not  diJquaUfy  us  for  faling  ordinances,     Js 

if 


xli.  THE    PREFACE. 

it  entirely  ceafes  to  ht  our  duty  fine e  the  fall  to  love  that  cha- 
raoler  cj  God  which  was  exhibited  in  the  hw  to  Adam. 
And  more  efpecially, 

7.  "that  now  fince  the  fall  we  are  naturally  inclined  and 
difpofed,  our  total  depravity  notwithjlanding^  to  love  the  new 
cbardHer  of  Gcd  which  is  revealed  in  the  gefpel^  fo  that  -we 
Jhall^  without  fail^  love  it  asfoen  as  known^  without  any  new 
prifJcipU  of  grace. For  thcfe  things  being  true.ir  will  follow 

8  ^hat  unregenerate  Si?7ners,  who  are  awakened  and  ex- 
ternally reformed,  mufi  he  confidered^  as  being  in  the  temper  of 
their  hearts^  as  well  affe^ed  to  the  gofpeL  did  they  hut  know  /V, 
as  the  regenerate  \  and  their  religious  defires  and  endeavours ,  as 
being  of  the  fame  nature  and  tendency.  And  therefore  they 
may  enter  into  covenant  with  Gcd  and  attend  fealing  ordinaU' 
ces,  with  as  much  propriety  as  the  regenerate. 

This  is  the  fum  and  fubftancc  ot  his  fcheme.  And 
in  this  fcheme  of  principles  we  may  fcfe  the  fundamental 
grounds  of  his  thinking  di^erently  from  us,  in  the  par- 
ticular point  under  confidcration.  viz.  The  terms  of 
Communion. 

The  defign  of  the  following  fheets  is,  firft  of  all,  to 
review  Mr.  M's  external  covenant,  to  fee  if  its  true  and 
real  nature  can  be  known.  And  then  to  (hew  its  incon- 
fiftance  with  the  dodrines  of  the  perfedion  of  the  divine 
law,  and  of  total  depravity,  as  held  forth  in  the  public 
formulas  approved  by  the  Church  of  Scotland,  and  by 
the  Churches  in  New- England.  After  which,  the  leading- 
fentiments  of  his  fceme  of  religion  fhall  be  cenfidered, 
his  miftakes  be  pointed  out,  and  the  oppofite  truths  be 
briefly  ftated  and  proved  from  the  word  God  That  the 
nature  of  ancient  apoftolic  Chriftianity  may  be  afcertain- 
cd  from  the  infallible  oracles  of  truth.  To  the  end,  that 
the  right  road  to  Heaven  may  be  kept  open  and  plain, 
for  the  diredion  of  awakened  finners,  and  for  the  con- 
fiimation  and  comfort  of  voun^  converts. 


(_i3     ) 

The  INTRODUCTION. 

Several  phrafa  explained  aJidquefiionsJlatscL 

IN  order  to  prevent  and  cut  cffall  neeclefs  difnutesi 
and  that  the  reader  may  clearly  undcrlland  the  fol- 
lowing flieets,  the  meaning  ol  Icvcral  phraics  rnall  be 
explained.     Particularly, 

1.  By  a  conditional CQvenanth  meant,  a  covenant,  which 
promifes  its  blelTings  upon  fume  certain  condiridn  -,  To 
that  no  one  can  claim  a  covenaht  right  to  its  blefiings, 
if  dcfticute  of  the  rtquifice  qualifications. 

2.  By  the  covenant  of  "juorks  is  meant,  that  covenant, 
which  promiles  eternal  life  upon  condition  of  perfed  o- 
bedience,  thro'  the  appointed  time  of  tr;al,  and  threatens 
eternal  death  for  one  tranfgrffliun. 

3.  By  the  covenwt  of  grace  is  meanr,  tkat  covenant 
V/hich  promifes  pardon,  juitification  and  eternal  lite  thro* 
Jcfus  Chrifl:  to  all  who  repent  and  believe  the  golpcl  ; 
i;  c.  to  real  faints  and  to  no  others. 

4.  By  di  gracelefs  covenant  \9>  meant,  a  covenant  Vv^hich 
promifes  its  blelTing,  to  gracelefs  men,  as  fuch,  on 
certain  conditions,  or  qualifications,  which  are  profefTcd- 
ly  gracelels,  and  which  may  take  place  in  graceicfsmen, 
while  fuch. 

5.  By  complying  with  a  covenant  is  meant,  doing  that,' 
or  having  thofe  qualifier  ions,  which,  according  to  the 
tenor  of  the  covenant,  entitles  to  its  biefiings.  Thus, 
for  inftance,  Adam  could  not  have  been  faid  to  have 
complied  with  the  covenant  of  works  which  he  was  un- 
der, until  he  had  perfcvered  in  perfeft  obedience,  ihro' 
the  whole  time  of  trial.  For  nothing  fliort  of  this  would 
have  entitled  him  to  a  confirmed  (Tare  of  holinefs  and 
hippinefs,  i.  e.  to'cternal  life  •,  as  all  grant.  And, thus, 
a  finner  cannot  be  faid  to  have  complied  with  the  cove- 
"^nt  of  grace,  whatever  legal   terrors  he  has  had,  arid 

C  whatever 


(  14  ; 

whatever  pains  he  has  taken  in  religion,  until  by  the 
firil  aft  of  faving  faith  he  is  united  to  Jefus  Chrift  j  for 
noching  (hort  of  this  entitles  him  to  pardon,  juftification 
and  eternal  life,  according  to  the  gofpei.  As  is  writ- 
ten. Job,  3.  18,  '^6.  He  that  helievtth  not  is  condemned  al- 
ready^ and  the  wr^lh  of  God  abidetb  on  him.  Indeed  Mr, 
M.  fays,  p.  29    'that  no  man,  fhort  of  perfeflion,  can 

•  be  properly  laid  to  have  complied   with   the  gofpei.* 
But  our  Saviour  declares,  with  great  (olemnity.  Job.  5. 
14.  Verily,  verily  I  fay  unto  you,   he  that  heareth  my  word^ 
ani  bdieveth  6n  him  that  fent  me,   hath  everlafling  life,  and 
fhall  n9t  come  into  condemnation  ;  hut  is  puffed  front  death  to 
life.     So  that,  on  the  firfl  ail  of  faving  faith,   a  finner 
becomes  entided   to  etehial  ii^e.     Gal.  3.26,   29.     For^ 
ye  are  all  the  children  of  God  hy  faith  in  J  ejus  Chrift.     And  if 
ye  he  CbriU's  then  are  ye  Abraham" s  Jeed,  and  heirs  acco^din^* 
to  the  promife.     Again,  a  man  may  be  faid  to  have  com-' 
plied  with  any  fuppofcd  gracelefs  covenant,  when  he  has^ 
the  gracelefs  qualifications,  to  which  the  biefTings  of  that 
covenant  are  promifcd,   but  not  before.     So  that,  if  %. 

•  fixed  refolution  to  forfake  all  known  fin,  and  pra^life 

•  all  known  duty'  is  a  requifitc  qualification  to  the  blef-^ 
fings  of  this  covenant,  then  no  man  has  a  covenant  right 
to  theblefTinis  of  it,   until  he  is'  come  to  this  fixed  re--f 
folution  ;'  i.  e.  if  there  is  an  external  covenant,  '  diflindt ,' 
from   the  covenant  of  grace,'  promifing   to   the  vifiblc 
church  all  the  '  external  means  of  grace,  and  the  ftriv- 

'  ings  of  God's  holy  fpirit,  in  order  to  render  them  cf- 
'  fedual  for  falvation,*   by  which  the   vifible  church  is  ^^ 
conflituted  :    And  if  this  '  fixed  refolution'  is  abfolutely,  - 
necciTary  to  church-memberfhip,  and  fo  to  a  title  to  thefe  , 
promifes,  then   no  man  has  a  title  to  thefe  promiles,  or^> 
is  qualified   to   be  admitted   a    member  of  the  vifiblc  , 
church,  until  he  is,  in  fatl,  '  come  to  this  fixed  refoluti- 
on :'  but  whenever  he  is '  come  to  this  fixed  refolution,* 
he  ought  to  be  confidered,  as  having  complied  with  the 
external  covenant  ;  and  io,  as  having  a  covenant  right 
to  its  bleiTings.     Mr.  M.  fays,  p.   64,  that  I  have  '  a 

I  very 


(     15     ) 

*  very  fingular  notion  about  the  nature  of  covenanting; 

*  as  if  it  required  a  prefetit  compliance  iiith  every   thing 

*  required  by  the  covenant  into  which  they  enter.'— 
This  I  never  faid. — But  indeed  I  dothirk,  that  it  is  a 
contradiftion  in  terms,  to  fay,  that  a  CGVsnam  promifes  cer- 
tain blejjings  to  thoje,  and  to  thofe  only,  vjbo'have  certain  qua- 
lifications-,  and  yet  fome  wko  have  net  the  required  qualificati- 
ens  have  a  covenant  right  to  the  hhjfings  prcmifed.  Nor  am 
1  '  fingular  in  this  notion,'  for  ail  mankind  think  fo  too. 
However,  '  that  no  man  fhort  of  perfedion,  can  be  pro- 

*  perly  faid  to  have  complied  with  the  gofpel,'  is  a  very 

*  fingular  notion,'  indeed  \  and,  in  effed:  makes  the  co- 
venant of  works  and  the  covenant  of  grace,  precifely  one 
and  the  fame  thing.         But  to  proceed, 

6.  By  entering  into  covenant,  and  engaging  to  per- 
form the  duties  which  the  covenant  requires,  a  maft 
binds  himfelf  to  be  doing  the  duties  required  by  the  co- 
venant, in  the  manner  in  which  he  engages  to  do  them, 
as  long  as  the  covenant  is  in  force.  To  fay  otherwife, 
is  to  fay,  that  a  man  binds  himfelf,  and  yet  docs  noc 
bind  himfelf,  which  is  an  exprefs  contradidion.  Thus 
the  Ifraclites  at  Mount  Sinai,  and  in  the  Plains  of  Moab, 
bound  themfelves  and  their  pofterity  to  observe  all  the 
rites  of  the  ceremonial  law,  fo  long  as  that  fhould  be  in 
force  :  But  when  the  ceremonial  law  was  abrogated,  they 
were  no  longer  bound  to  obferve  ics  rices.  And  thus,  if 
Mr.  M's  external  covenant^  docs  in  fad  require  religious 
duties  to  be  done  in  a  gracelefs  manner,  lo  long  as  fin- 
ners  remain  gracelefs,  and  po  longer  \  then  as  loon  as 
ever  finners  are  converted,  they  arc  free  from  the  bonds 
of  this  covenant,  as  much  as  the  Jews  were  from  the 
ceremonial  law,  at  the  refurredion  of  Chrift  :  and  fo  are 
then  at  liberty  to  enter  into  the  covenant  of  grace,  and 
to  engage  to  live  hy  faith  on  the  Sen  of  God\,  and  to  bf  holy 
in  all  'manner  of  converfation^  P^dfi^^  towards  perfedion,  the 
mark  J  for  the  prize  of  the  high  calling  of  God  in  Chnfi  Jefus  : 
but  not  till  then.  Agreeable  to  the  Apoftle's  reafoning 
in  Rom*  J.  i,  2,  5.     But  if  this  external  covenant,  wiiich 

requires 


requires  duties  to  be. done  in  a  gracelefs  manner,  is,  ia 
iad,  binding  for  life  ;  if  it  is,  in  this  fenfe,  an  everlafiing 
covemnt,  as  was  the  covenant  Wich  Abraham,  Gen,  17. 
then,  no  man,  who  has  entered  into  it,  is  <it  liberty^ 
while  he  live?,  to  c<:!are  performing  duties  in  a  gracelefs 
rnanner.  For  the  "jooman  which  hath  an  hiijband^  is  bouni} 
h  the  law  to  her  hit/band,  fs  long  as  he  liveth  •,  but  if  the 
h'jfiand  be  dead,  Jht  is  locjed  from  the  law  tfher  hujhand. 
So  then  if  while  her  hujband  liveth,  (he  be  mqrried  to  another 
•jnan,  Jhe  forJl  be  called  an  adultrefs  :  but  if  her  hujband  be 
djl^id.  fJ:e  is  free  from  that  law  \  fo  that  Jhe  is  no  adultrefs^ 
Jh'^,u-^h  J!oe  be  married  to  another  man.  Mr.  M.  may  nov/ 
tak^^  iiics  choice.  He  may  fay,  that  his  external  covenant 
which  requires  duties  to  be  done  in  a  gracelefs  manner  1,5 
binding  tor  lile,  or  it  is  nor.  II  it  is  not  binding  for 
]i:'e,  then  it  is  felf  evident,  that  it  is  not  an  everlajling  cOr 
venant,  like  that  in  Gen.  17.  If  it  is  binding  tor  life, 
then  he,  who  enters  into  it,  binds  himftif  to  perform  all 
diJtif'S  in  a  graccleis  manner  as  long  as  he  lives.  This 
difhculty  againft  his  fchemc  he  has  not  removed.  Nor 
has  he  ventured  to  look  it  fairly  in  the  face.     See  p.  30^^ 

3^'  32. 

7,  By  an  unccnditioyial  covenant  is  meant,  a  covenant 
which  promifes  its  blefTiogs  to  all  whom  it  refpedls,  with- 
out any  condirion  at  ail  •,  fothat  no  qualification  at  all, of 
any  kind,  is  neceflHiry  in  ord,^r^  a  covenant  right  to  all 
its  b!efri:i.<s.  Thus  God's.'covcsfcnc  with  Noah  and  with 
his  feed,  and  wirh  every  livThg*  creature  with  him,  even 
with  tli^  fowl  and  with  ever,^  beaff  of  the  earth,  that  alt 
flilh  (hotild  no  more  he  cut  cff%y  the  waters  oj  the  fiocd^  is  of 
thfi  nature  of  an  unconditional  grants  conveying  the  pro- 
mifed  lecurity  to  ail,  wiUiout  rcfpect  to  any  qualification 
wh^itevjr. 

'^cjlion  I.  Is  Mr.  M/s  external  covenant  conditional^ 
or  unconditional  ?  If  unconditional,  then  no  qualification 
W'hatever  is  requifite  in  order  to  a  covenant  right  to  all 
ks  biefTirigs.  Pagans,  Turks,  Jews,  Deift?,  Hereticks 
zn^  the  Scandaious.,  have  as  good  a  right,  as  fuch,  to 

»  partake 


Sect.  I.  (     i?     ) 

partake  ar  the  Lord's  tabic,  as  to  hear  the  gofpel  preach^; 

cd If  condiuonaU  then, 

guejlion  2,  Doth  Mr.  IVI's  external  covenant  require, 
as  a  condition  of  its  blefTings,  holy  exercifcs  of  heart,  05 
unholy  excrciles  of  heart,  or  no  cxercifc  of  heart  at  all, 
nothing  but  external  bodily  motions,  confidered  as  un- 
connected with  any  volition  ?  If  holy  exercifcs  of  hearr, 
then  no  gracelefs  man,  as  fuch,  hath  a  right  to  its  btcf- 
fings.  h  unholy  exercifes  of  heart,  then  it  is  a  gracelefs 
covenant,  which  he  fays  is  '  a  gracelefs  phantom.'  If 
no  exercife  of  heart  at  all,  nothing  but  external,  bodily 
motions  j  then  our  hearts  have  nothing  to  do  vyith  it  ; 
and  we  need  not  concern  our  fclves  about  it  ;  for  it  is 
not  a  thing  of  a  moral  nature  j  and  To  has  no  concern  ia 
the  bufinefs  of  religion. 

••  Had  Mr.  M.  firft  of  all  acquired  determinate  idea^ 
himfelf,  and  then  given  an  exact  definition  of  his  exter- 
nal coJ^enant,  which  he  has,  in  a  public  manner,  been 
called  upon  to  do  ir,  it  would  have  rendered  his  readers 
work  cafy  :  buc  now  it  is  fo  difficult  to  know  what  hq 
means,  that  even  his  moft  learned  admirers  arc  not  a- 
grced,  whether  his  external  covenant  is  conditional,  or 
unconditional.  However,  let^us  hear  him  ej^piain  him-^ 
fclf. 


SECTION     I. 

^^be  nature  of  Mr.  M^s  external  covenant^  as  jlated  and  e»^ 
'    plained  by  himfelf^  under  the  notion  of  a  conditional  covenant* 

AS  our  author  has  no  where  particularly  enumeratcij 
the  peculiar  privileges  and  blefTings  of  his  exter- 
nal covenant,  which  thofe  and  thofe  only  are  entitled  to, 
who  are  in  it ;  nor  particularly  ftated  its  conditions  \ 
nor  (0  much  ^s  let  us  know  v/ith  certainty  whether  it  be 

conditional. 


c   is  ^  SicT.  r. 

Conditional,  or  unconditional  ;  fo  there  is  no  way  but  to 
look  thro'  both  his  books,  and  pick  up  here  and  there 
what  we  can,  in  order  to  determine  what  he  means,  and 
Confider  it  in  every    point  of  light   in  which    he  lers  it. 

And  Firft,  we  (hall  confider  it  as  a  conditicnal covenant. 
And  in  this  viewof  irwe  mayobfervcthe  following  things. 

J,  In  his  firft  book,  p.  5S.  heexprcfsl)  declares, '  that 
the  external  covenant  between  God  and  the  vifible  church 
is  difti  n6l  from  the  covenant  of  grace.'  And  he  fpcaks 
of  this,  as  what  he  had  thro'  his  whole  book  been  '  en- 
deavouring to  efrablifh.*  And  in  his  fecond  book,  p. 
60 — 64.  he  undertakes  to  prove  this  point  over  again  at 
large  ;  that  it  is  *  of  a  different  tenor,'  and  made  for  '  ^ 
different  purpofe,'  from  the  covenant  of  grace.  I  men- 
tion this,  becaufe  fome  think,  that  he  means  the  covenant 
of  grace  by  his  exrernal  covenant.  , 

2.  He  aflirms  over  and  over,  *  that  the  external  co- 
venant has  no  refpe£l  to  a  gracious  ftate  of  heart.'  And 
it  is  a  chief  defign  of  both  his  books  to  prove  this  point ; 
that  fo  he  may  prove  that  unregenerate,  gracelefs  men, 
as  fuch,  may  be  qualified  to  enter  into  it,  and  may  hav© 
a  covenant  right  in  the  fight  of  God  to  all  its  blefllngs. 
So  that,   proteiFedly,  no   conditions   are   required,   but 
thofe  which  are  gracelefs  ;  no  qualifications  are  requifite, 
but  thofe  which  arc  unholy  •,  for  he  affirms,   that  the 
tinregenerate  are  *  totally  depr^^ved,'  and  in  '  a  flare  of  i 
enmity  againft  God.'  p.  52.   And  that  they  do  not  per- 
form '  any  truly,  holy  obedience.'     p.  17.     So  that,  his 
external  covenant,  if  conditional,  is  a  gracelefs  covenant, 
.     .       But  it  is  conditional,  for 
■  3.  He  fays,  in  his  firft  book,  p.  21.  '  That  none  but 
*  fuch  as  profefs  the  Chriflian  religion,  and  will  endea- 
^  vour  to  conform  his  praftice  |o  the  rules  of  it,  ought  to 
'  be  admitted  into  the  church.'    And  accordingly,  p.  4t, 
43,  44.  infills  that  the  '  diforderly  and  vicious'  fliould 
be  debarred.     But  if  it  is  a  conditional  covenant,  and  if 
it  requires  merely  gracelefs  qualifications  as  the  condition; 
«if  its  privilege^j  then  k  is  a  gracelefs  covenant.     For 

that! 


StcT.  r.  C    19   ) 

that  covenant  which  promifes  its  bleflings  to  gracekli 
men,  on  gracelcfs  conditions,  is  a  gracelefs  covenant. 

4.  If  Mr.  M's  external  covenant  promifes  certain  blef- 
fings  and  privileges  upon  fome  certain  conditions  ;  fo  as 
that  thofe  who  are  fo  and  fo  qualified  may  be  menibcr-» 
of  the  vifible  church,  and  no  ethers,  then  it  is  of  great 
importance  to  know  precifely,  what  thele  conditions^ 
what  thcfe  qualifications  are,  as  otherwifc  no  man  can 
pofUbly  determine,  whether  he  hath  them,  and  fo  whe- 
ther he  may  lawfully  join  with  the  church,  and  fcal  the 
covenant.  And  this  is  more  necefTary  on  Mr.  M's 
fcheme,  than  on  any  other,  becaufe  he  holds,  which  wc 
do  not,  that  no  man  may  enter  into  covenant  with  God 
in  a  public  profefTion  of  religion,  and  join  with  the 
church,  un'iefs  he  infallibly  knows^  that  he  has  the  nccef- 
fary  quaiificaiions,  unlefs  he  is  as  certain  of  it  as  a  man 
called  to  give  evidence  in  a  civil  court  is  of  a  fad  which 
he  fees,  and  to  the  truth  of  which  he  can  make  oath  be- 
fore the  civil  magiftrate.  p.  79.  But  if  men  muft  bC' 
thus  certain,  that  they  have  the  requifite  qualifications, 
before  they  can  with  a  good  confciencc  join  with  the 
church,  then  they  mud,  in  this  high  fenle,  be  certain, 
what  qualifications  are  rcquifite.  Yea,  there  are  four 
things,  concerning  which  they  muft  have  the  fame  degree 
of  certainty  as  they  have  about  any  fadt  which  they  fee 
with  their  eyes, ^before  they  can,  on  his  plan,  with  a  good 
confcience,  join  with  the  church,  (r.)  That  the  Bible 
is  the  word  of  God,  becaufe  this  is  the  grand  charter 
of  all  church  privileges.  (2  J  That  Mr.  M's  external 
covenant  is  contained  in  the  Bible,  and  is  that,  on  which, 
the  vifible  church  is  conftituted.  Bt-caufe  otherwife  no 
man  has  any  right,  on  this  plan,  to  join  with  the  church* 
[3.)      What  qualifications  are  neceilary  according  to  this 

xternal  covenant  to  fit  them  to  join  v.'ith  the  church 
md  attend  fealing  ordinances.  And  then,  (4.)  They 
muft  be  as  certain  that  they  have  thefe  qualifications,  as 
:hat  ever  they  faw  the  fun. — Now  he  thinks,  that  on  our 

chemc,  many  true  faints  will    be  kept  back  fiom  the 

Lord's 


(      20      >  SECt.    iJ! 

Lord's  table  ;  but  on  his  fcheme,  it  is  evident,  that  no 
one  gracelefs  man,  whofe  confciencc  is  awake,  and  who 
knows  any  thing  confiderable  about  his  own  heart,  can 
join  with  the  church  :  becaufe  there  never  was,  nor  will 
be  any  fuch  finner,  who  can  fay^  that  he  is  as  certain  of 
thefe  four  things,  as  he  is  of  a  fadl  uhich  he  has  feen 
with  his  eyes,  and  of  the  truth  of  which  he  can  make  oath 
before  the  civil  magiftrate.  * 

But  at  prefent  the  only  queftion  is  this,  viz.  What  are* 
the  quali6cations  which  are  requifite  to  full  communion 
in  the  vifible  church,  according  to  Mr.  M'»  external  co- 
venant ?  The  covenant  of  works  requires  pcrfedion,  as 
the  condition  of  its  blefTings  :  The  covenant  of  grace  re-v 
quires  repentance  toward  God,  and  faith  toward  ourLord 
Jefus  Chrifl:,  as  the  condition  of  /7j  blefTings  :  But  what 
does  Mr.  M's  external  gracelefs  covenant  require,  as  the 
condition  of  its  blefTings  ?  What  qualifications  arc  re- 
quifite to  bring  a  man  into  this  covenant,  and  to  give 
him  a  right  to  all  the  privileges  and  blefTings  of  it,  in  the 
fight  of  Gad  ?  If  this  qucflion  cannot  receive  a  fatisfac- 
tory  anfwcr,  on  Mr.  M's  fcheme,  then  his  fcheme  can, 
never  be  pra^ifed  upon.  He  gave  no  fatisfadlory  anfwer 
to  it,  in  his  firfl  book,  as  was  fhewn  in  the  Vlth  fedion 
of  my  reply  to  it.     He  has  now  made  another  attempt  to 

aniwcr 

*  Mr.  Mathcfi  \h  his  PrefiCfi  fays,  **  I  siti  cot  fo  fond  of  my  own 
•*  judgment,  or  tenacious  of  my  own  pra£l»ce,  but  (hat  1  ftaod  ready  ta 
«*  gi'vetbem  both  «^,  when  any  one  fhall  do  the  friendly  office  of  fitting 
«*  light  before  me."— He  himfelf,  therefore,  cannot  r«k'rar  tothetfutli 
of  his  fcheme  i  he  has  not  ••  that  ceniin  knowledge  '*  of  it,  ihar  htf 
has  "  of  a  particular  fafl,  about  which  he  is  called  ta  give  an  evidence, 
in  a  civil  coart."  It  is  only  his  *•  prevaflirg  opinion."  P.  79.  And 
if  his  external  covenant  is  a  mere  human  device,  his  practice  upon  it 
is  what  God  hath  not  required  at  his  har-ds.  He  has  no  warrant  to 
put  Gcd's  feals  to  a  covenant  devifed  by  man.  And,  according  ta 
his  fcheme,  he  cught  not  to  aft  in  this  affdir  without  abfoiute  certainty. 
To  be  confiftent,  he  ought  to  a£l  no  more  on  his  plan,  until  he  is  in- 
fallibly certain,  that  it  is  bis  duty.  For,  to  ufc  his  own  a'goment, 
p.  79.  "  if  it  being  a  real  duty  is  that  which  gives  us  a  real  right  to 
**  a£t  ',  then  it  being  a  known  duty  is  (hat  which  gives  us  a  known 
«*  right."  And  I  may  add. '«  ibis  is  t  fglf-evidcnt  propofiuoB."-**" 
But  more  of  jbis,  in  StS.  -XI,  I ' 


^izcT.  I.  r  *i  )  ' 

anfwer  this  queftion  iti  his  fecond  book.  Let  us  KStf 
hisanlvver,   and  confider   it. 

He  fays,  p.  64.  '  That  pcrfecfblon  is  exprcfsly  requir- 
ed in  this  external  covenant.' — What  ! — as  a  condition 
[of  its  blelfings !  as  a  neceflary  qualification  to  full  com- 
munion in  the  vifiblc  church  J  which  was  the  only  point 
in  hand.— If  fo,  then  no  nfiere  man  fince  the  fall  mighc 
join  with  the  vifible  church. 

He  fays,  p.  64.  '  This  covenant  requires  the  holy  o- 
bediencc  of  a  gracious  date.' — What  !  again,  I  fiy,  as  a 
condition  of  its  blefTings  /  as  a  ncceflary  qualification  to 
full  communion  in  the  vifible  church  !  the  only  point  ia 
hand.  If  fo,  then  no  gracelefs  man,  asfuch,  can  be  ad- 
mitted into  the  vifible  church. 

He  fays,  p.  6§.  '  This  covenant  requires  the  utmofi: 
j  endeavours  of  the  unregenerate.'  — What  ! — flill  I  repeat 
I  it,  as  a  condition  of  its  blefTings  !  as  a  necefTary  qualifi-. 
cation  to  full  communion  in  the  vifible  church  !  the 
only  point  in  hand.  If  fo,  then  no  unregcnerate  man, 
v;ho  has  not  as  yet  ufed  his  utmoft  endeavours,  can,  as 
fuch,  be  admitted  into  the  vifible  church,  which  will 
keep  out  every  unregenerate  man,  bccaufe  no  fuch  unre- 
generate  man  ever  exifted. 

Again,  having  fpoken  of  the  convii5lions,  that  the  un- 
regcnerate may  have,  he  fays,  p.  6^.  '  Under  thefe  con- 

*  vi(5lions,  he  may  come  to  a  fixed  refolution,  to  forfake 

*  all  known   fin,   and   to   pradiie  all  known   duty  ;  fet 

*  himlclf  to  feek  an  intereft  in  Chrid,  and  to  feek  needed 

*  influences  of  divine  grace.     And  he  may  confirm  thefe 

*  refolutions  upon  his  own  foul,  by  a  folemn  covenant 

*  dedication  of  himfelf  to  God  ;  engaging  by  divine  af- 
fidance  to  obey  the  whole  will  of  God,  one  particular 
of  which  is  to  believe  on  the  Lord  Jefus  Chrift.  And 
I  will  add,  that  he  may  confirm  this  covenant  betvvcea 
God  and  his  own  foul  by  gofpei  fca's.  Ic  cannot  be 
denied,  that  the  natural  pov/ers  of  our  fouls  do  render 
us  capable  of  fuch  covenanting  with  God.  And  the 
only  quedion  is,  whether  God  has  required  this  of  firt- 

D  *  ners. 


(       22      )  SiCT.  I;. 

«  ncrs.     This  is  the  queftioti  in  difputc' Upon  whlch^. 

the  following  obfcrvacions  may  be  nna^e. 

I.  Was  this  the  covenant  in  Gen,  ly  ?  Was  Abraham 

*  under  convidlion  ?*  Had  hccomctofuch  unrcgeneratc 

•  fixed  refolutions  ?*  Did  he  bind  himfelf  in  fome  future 
time  to   believe  ?  No,  juft  the  rcverfe.     Abraham  had 
been  converted  above  twenty  years  before  this  tranfadli- 
on  in  Gen.  17.     And  had  both  believed,  and  obeyed,  in 
a  faving  manner,  thro'  all   this   period.     So  that  *  the 
queftion  in  difpute'  is  not  whether  Abraham  entered  into 
this  covenant  in  Gen.  17.  for  Mr.  M.  does  not  pretend 
he  did.     And  therefore   the   covenant  with   Abraham, 
Ctn.  17.  and  this  covenant  of  Mr.  M*s  are  not  the  fame, 
but  very  different.     His  external  covenant,  therefore,  is, 
as  he  declares,  '  diftindl  from    the   covenant  of  grace,' 
and  '  of  a  different  tenor,'  and  for  '  1  different  purpofc.' 
For  nothing  was   more  remote  from  Abraham's  mind, 
then  to  enter  into  covenant,  and  bind  himfelf  toacourfe 
of  unrcgenerate  duties,   in  order  to   obtain   converting 
grace.     '  Of  this  there  is  no  difpute.'     So  that  *  this  is 
NOT  the  queftion  in  difpute,'  whether  Mr.  M's  external 
covenant  is  the  fame  with  that  covenant  into  which  A- 
braham  perfonally  entered,  Gen.  17.  Where   then  in  all 
the  Bible  will  Mr.  M.  find   his  external  covenant,  as  a- 
bove  defined  ?  For  no  fuch  covenant  was  ever  exhibited 
by  the  God  of  Ifrael.         Befides, 

2.  It  may  be  enquired,  what  does  Mr.  M.  mean,  by 
*  engaging  to  obey  the  whole  will  of  God  ?'  For,  fi.) 
does  he  mean,  that  men,  who  know  they  have  no  grace, , 
when  they  join  with  the  church,  do  covenant  and  pro- 
mife,  that  they  will,  from  that  time  and  forward,  as  long 
as  they  live,  he perfeHly  ht/Iy  ?  and  fo,  in  fa£t:,  *  obey  the 
whole  will  of  God  ?*  But  this  is  to  promife  to  do,  what 
they  infallibly  know  they  fliall  not  do  ;  which  is  a  piece 
o\  fcandalous  immorality.  For  fuch  promifes  are  no 
better  than  wilful  lies.  And  this  therefore  cannot  be 
the  thing  he  /means.  Or,  (2  J  docs  he  mean,  that 
finncr,  under  conviiflion,  enters  into  covenant  with  God, 

that 


Sect.  T.  (     »3     )  ^ 

that  he  will,  in  Faft,  repent  and  believe,  the  moniient  he 
joins  with  the  church,  and  from  that  time  and  forward, 
as  long  as  he  lives,  perfcvcrc  in  a  life  of  faith  and  heli- 
ncfs,  prcfling  forward  toward  perfcftion  ?  But  this,  a- 
gain,  is  not  much  better  than  wilful  lying.  For  it  is 
to  promile,  that  which  he  has  no  fufficicnt  reafon  to  cx- 
ped,  that  he  fhall  do,  as  he  has  no  heart  to  do  it,  and  no 
title  to  *  the  divine  affiftance,'  to  give  him  a  heart  to 
do  it.  And,  befides,  if  he  expected  to  be  converted  fo 
foon,  he  might  wait  only  one  week  longerj  and  fo  be 
converted  before  the  next  fabbath  ;  and  thus  put  an  end 
to  all  controverfy  about  the  affair.  This,  therefore,  I  fup- 
pofe,  is  what  no  awakened  finner  ever  meant,  when  he 
joined  with  the  church  ;  and  what  Mr.  M.  would  noC 
have  them  to  mean.  And  therefore  (3. )  all  that  awaken- 
ed finners  can  mean,  or  that  Mr.  M.  can  be  fuppofci 
to  intend,  that  they  fhould  mean,  when  they  *  engage 
to  obey  the  whole  will  of  God'  is  no  more,  than  thac 
they  fhould  '  endeavour*  to  do  Ft ;  as  he  exprefTcd  him- 
felf  in  the  firft  book.   P.  21.  '    And  I  will    allow,   that 

*  none  but  fuch  as  profefs   the  Chriflian   religion,   and 

*  will  endeavour  to  conform  his  pra(5lice  to  the  rules  of  it, 

*  ought  to  be  admitted  into  the  church.*  And  if  this  be 
his  meaning,  why  did  not  Mr.  M.  anfwer  thequeflions, 
which  were  put  tohim,  in  my  former  piece,  p.  51*  '  But, 
pray,  how  much  muft  they  endeavour  ?*  &c.  &c.  And, 
befides,  if  this  is  all.  If  all  they  mean  is  to  bind  thcmfelvei 
to  unregenerate,  unholy,  gracelefs  duties  and  endea- 
vours, then  it  will  follow,  that  thefe  gracelefs  duties,  tarf 
according  to  Mr.  M.  are  the  '  whole  will  of  God.'  'For 
they  engage  '  to  obey  the  whole  will  of  God.*  And,  oa 
the  prefent  hyp©thefis,  unregenerate  duties  are  all  they 
engage.  And  therefore  thelc  unregenerate  duties  are  all 
that  God  requires  of  them.  But  will  Mr.  M.  fay 
this  ?  No,  by  no  means.  For  he  exprefsly  declares 
p.  27.  '  nothing  fhorc  of  pcrfedion  may  be  looked  upon 
as  the  whole  of  what  is  required.'  ■  Whit,  then  does  Mt. 
M,  mean  ?  In  his  Preface^  he  fay,  *  I  have  endeavoured 

both 


(     24     )  Sect,  !• 

both  in  this,   and  in  my  tormsr  piece,  *  to  fet  my  fenti-. 
mcnts  in  a  plan  and  intelligible  light.'     We  believe   he 
has  '  endeavoured  '  to  do  it,  but  yet  he  has  not  done   it. 
For  no  confident  meaning  can  be  put  upon  his  words.But. 
3.   Perhaps  it  will    be    faid,   that   Mr.    M.    has   with 
great  plainefs  exadly  dated  the  requifre  qualificationt  for 
church-memberlliip,  in  thcfe  words  "a  fixed  rcfolution 
to  forfake  all  known  fin  and  pradile   all   known   duty,'* 
if  we  only  underftand  his  words  in  their  plain,  common, 
literal  meaning. — But  is  this  his  meaning   ?   or  will  he 
Hand  to  it  ?  For  (i.)  the  candidate    for  admiflion  is  to 
^ome  to  a  fixed  relolution  to  forfake   "  all  known   fin.'* 
But  enmity  to  God,  impenitence  and  unbelief  are**  knowf^ 
fins,"  as  all  acknowledge,  but    grofs  AntincmUm.    (2.) 
And  to  pradifc  "  all  known  duty."     But  to  repent  and 
believe  the   gofpel,  to  love  God  and  our  neighbour,  to 
lead  lives  of  univerfai  holinefs,  are  "  know  duties."  For 
all  who  protcfs  co   believe   the  Bible  to  be  the  word  of 
God  do  in  facl  acknowledge  thefe  to  be   duties  indifpcnr 
fibly  required  of  all  the  difciples  of  Chrifl  ;  yea,  of  all  to 
whom  the  golpel   comes   -,  grofs  Antinomians   excepted.. 
To  be  furc,  our  Saviour  affirms,    that  no  mm  can  he  his, 
difcipk  unJefs  he  dQth  deny  himjdf^    take  up  his  crefs  and  jol- 
low  him.      And  (3.)  the  canditate   for  admifiion  into  the 
vifible  Church  is  to  come  to  "  a  fixed  refolution"  to  do 
all  this  v-to  a  refolution  which  is  '  fixed'  in  oppofiiionto. 
^cnc  that  is  unfixed  ;  \o  that  his  gGcdvefs  Jhall  not  he  like  the 
morning  cloud  0ind  early  dew^  'which  quickly  paffeth  away.    Or 
like  the  (lony  and  thorny  ground  hearers  in  the  parable. 
Mat.  13.  All  whofe  religion  came   to  nothing,    becaulc 
their    rcfolutions    were  not  '  fixed.'     Now  will  Mr.  M. 
ftand  to  this,  that  none  ought  t©  be  admitted  into  the  vi- 
fible church,  but  thofe,  who  are  thus  indeed  and  in  truth 
*  come  to  a  fixed  rcfolution  to  forfake  all  known  fii^and 
pradifc  all  known  duty  ? '   And  who  are  fo  infallibly  j 
certain,  that  they  arc  come    to  this    '  fixed   rcfolution/ 
tUat  they  could  give  oath  to    it,  with  the  fame  alTurancc 
as  they  could  to  any  ii}.atterof  h<ft  which  they    fee  with 

their 


Sect.  I.  (     2§     ) 

their  eyes  ?  Without  which  aifurance,  according  to  him, 
no  one  can  with  a  good  confcicnce  make  a  public  profef- 
fionof  religion,  and  enter  into  covenant  with  God.  P.  79. 
If  he  will,  every  qnregenerate  man  m  the  world  will  he 
fecluded,  as  will  appear  before  wc  have  done. 

Look  thro'  thcBiblc,  and  you  will  find  no  clafs  of  un- 
regenerate  men,  (o  very  fclf-conceited,  as  to  be  habitually 
confident,  that  they  have  *  a  fixed  refolution  to  forfakc 
all  known  fin  and  pradife  all  known  dury,'  but  the  Pha- 
rifees.  They  could  fay.  Ji/  thefe  things  have  I  done  from 
my  yduth  up.  And  h^  thife  many  years  do  I  ferve  thee  net- 
tber  iranfgrejfed  I  at  any  time  thy  csrr.mandment.  And  the 
very  rcalon  and  ground  of  their  confidence  was  iheir  ig- 
norance of  the  true  nature  of  the  divine  law.  As  it  is 
written,  for  without  the  law  fin  was  dead^  And  fo  I  was 
alive  without  the  law  once.  For  every  finner,  who  knows 
himfelf  to  be  unregenerate,  under  genuine  convidion, 
knows,  that  he  is  under  the  dominion  of/in^  dead  in  fm^  hav- 
ing no  hear:  tQ  repent,  and  forfake  "all  known  fin,"  and 
to  turn  to  God,  and  to  the  pradlice  ot  "all  known  duty.'* 
For  in  this  unregencracy  confifts,  viz.  in  having  rid  heart 
to  turn  from  fin  to  God.  And  even  every  finner,  who  is 
only  a  little  orthodox  in  his  head,  knows,  that,  according 
to  fcripture,  the  relolutions  and  religion  cf  unregenerate 
finners,  inftead  of  being  "fixed,"  is  like  that  of  the  ftony 
and  thorny  ground  hearers  \  and  Wke  the  morning  cloud  and 
the  early  dezv^  which  quickly  paffeth  away.  Be  fides,  the 
Pharifees  really  thought,  that  they  were  ^odly  men.  So 
that,  indeed,  there  is  not  one  fingle  inflancc  of  a  man,  in 
fcripture,  who,  knowing  himfelt  to  be  unregenerate,  yes 
thought  himlelf,  as  fuch,  come  to  fuck  a  '  fixed  refolutU 
on  j'  much  iefs,  that  was  '  infallibly  certain'  of  ic. 
But  to  be  more  particular. 

If  none  may  be  admitted  into  the  vifible  church  but 
th©fc,  who  arc  come  to  this  '  fixed  refolution,'  and  who. 
aVe  quite  certain  that  their  refolution  is  '  fixed,'  then  what 
will  Mr.  M.  do  with  infants  ?  For,  according  t©  thisi 
lule,  if  his  own  reafoning  is  conclufivc^  when  difputing 

agdnft 


C    a6    )  SicT.  I; 

againft  us,  all  infants  ought  to  be  fccludcd.  For  we 
have  no  evidence  concerning  any  one  in  particular,  that 
it  is  come  to  this  '  fixed  rcfolution.'  For  thus  he  rea- 
fons  againfl:  us,  in  his  firft:  book,  p.  15.  *  None  can  fup- 
'  pofc,  that   every  male   among   Abraham's  feed,  in  all 

*  fucceeding  generations,   were   truly   gracious,  by   the 

*  time  they  were  eight  days  old.'  And  in  his  fecond 
book,  p.  63.  he  fays,  *  Nor  can  the  proof  of  it,  which  I 

*  before  offc^ red,  be  evaded  without  afTertin^,  that  Abra- 

*  ham  had  fufficient  grounds,  for  a  rational  judgment  of 

*  charity,  that  all  his  feed  would  be  in  a  gracious  (late, 

*  by  the  time  they  were  eight  days  old.'  This  he  fays, 
in  order  to  prove,  that  faving  grace  is  not  a  neceflary 
qualification  to  church- memberlbip,  even  in  the  adult. 
And  it  equally  proves,  that  fuch  a  'fixed  refolution'  is 
not  nc€efliry.      '  For  none  can  fuppofe,  that  every  male, 

*  am©ng  Abraham's  feed,  in  all  fucceeding  generations, 

*  were  come  to  this   fixed  rcfolution,   by  the  time  ihey 

*  were  eight  days  old.'     But  as  he  adds,  p.  6^.  '  There 

*  was  an  exprefs  command  to  confirm  the  covenant  with 

*  them  at  the  age  ofeight  days  •,  which  is  anincontefti- 

*  bic  evidence,  that  a  gracious  ftatc' — And  we  may  add, 
that   fuch  '  a  fixed  refolu'ion' — 'was  not  confidered,  as 

*  necefTary  in  order   to  their  being  taken  into  covenant, 

*  and  becoming  compleat  members  of  the  vifiblc  church.* 

Again,  This  rule  of  admilTion  into  the  vifible  church 
laid  down  by  Mr.  M.  mufl,  according  to  his  own  way 
of  reafoning,  have  fecluded,  in  a  manner,  the  whole 
congregation  of  Ifrael,  who  entered  into  covenant  at 
MouBt  Sinai.  For  they  were  not  come  to  this  '  fixed 
refolulion  to  ferfake  all  known  fin.*  For  he  obferves, 
p.  717'  How  foon  did  they  corrupt  themfelves,  when 
Mofes  was  gone  up  into  the  mount,'  and  fell    into  that 

*  known  fin'  if  idolatry.  And  therefore  to  ufe  his  own 
words,  and  to  turn  his  own  reafoning  againfl  himfelf,  p. 
71.  "  It  is  beyond  the  utmoft   flretch  of  charity,  to  fup- 

*  pofe,  that  the  people  who  then  entered  into  covenant,* 
Yrcrc  come  to  'a  fixed  refolution  to  forlake  all  known  fin.* 

Indeed^ 


Sect.  I.  (     27     ) 

Indeed,  it  11  certain  they  were  not.  And  therefore  it, it 
Certain,  according  to  Mr.  M's  way  of  reafoning,  that 
luch  a  fixed  refolution  was  'not  refpedled' in  the  external 
covenant,  as  a  ncceflary  qualification  :  much  lefs,  an  in- 
fallible certainty  that  they  had  it.  And  this  confequencc 
he  fcems  to  have  been  aware  of,  when  he    fa"^,   p.    71, 

*  No,  it  is  plain,  God  proceeded  to  take  them  into  co- 

*  vcHant  by  Mere  sovereignty  ;  even  as  in  his  covc- 

*  nant  with  Abraham,  he  included  his  infant  feed.'  And 
foy  again,  fpcaking  of  the  Ifraclites  covenanting  in  the 
Plains  of  Moab,    he  fays,   p.    72,  73.     '  By  absolutb 

*  sovEREiMGNTY,  God  cxtends  this  covenant,  and    this 

*  oath,  even  to  fuch,  whofe  confent  to  it  was  not  fo  much 

*  as  afked--and  as  the  confent  to  this  covenant   was  not 

*  fo  much  as  afked  of  fome  that  were  taken  into  it,  it  is 

*  abundantly  evident,  that  they  were  not  taken  into  it,  as 

*  gracious  perfons.'  And  we  may  add,  that  it  is  equally 
evident,  that  they  were  not  taken  in,  as  perfons  '  come 
to  a  fixed  refolution  to  forfake  all  known  fin,  and  to 
pradife  all  known  duty. '---And  thus  we  fee  Mr.  M.  if 
his  reafoning  is  conclufive,  has  confuted  his  own  (chemc, 
and  has  proved  that  his  external  covenant,  which  re- 
quires fuch  'fixed  refolutions,*  in  order  to  enter  into  co- 
venant with  God,  was  not  the  covenant  on  which  the 
vifible  church  was  conftitutcd.  And  he  has  found  out 
a  new  way,  never  before  heard  of,  of  taking  the  adult  in- 
to coveaanr,  '  without  aficing  their  confent,  by  mere  fo- 
vereigncy  -,'  even  as  infants  are  taken  in,  without  refpaft 
to  any  qualification  in  them  what(ocvt'r.---Becaufe  it  is 
faid  in  Deut.  29.  Neither  with  you  only  do  I  make  this  C9Vt- 
nant,  &c.  hut  aifo  with  him  that  is  net  here.  Jufl  as  it  is 
among  us,  when  a  minifter  is  ordained,  and  fome  of  the 
members  of  the  church  are  nccefTarily  abfent  on  the  or- 
dinationday,  the  covenant  between  the  paftor  and  the 
church  is  made  with  the  whole  church,  the  confent  %{ 
the  abfent  members  being  taken  for  granted.  Or  clfc  thefc 
words  have  refpcit  to  thc!c  who  were  then  unborn,  even 

to 


(     28     )  Sect.  I. 

to  all  Future  generations,  who  were   compriled   in  that 
co'/enant,  jufl:  as  infants  were.     But   to  return, 

Mr.  M.  fo  far  forgets  himfelf,  as  entirely  to  give  up 
hcitonly  the  aeceflity  of  fuch  'a  fixed  refolution,'  but  of 
any  qualification  whatfocver  ;  and  even  exprefsly  de- 
clares, that  his  external  covenant  is  ab'$lute  and  mcdndi- 
iionaly  and  that  herein  it  differs  from  the  covenant  grace. 
p.  60,  61,  62.  But  if  his  external  covenant  is  merely  an 
aib(olute  and  unconditional  grant  of  certain  privileges  & 
bleffings  ;  [hen  fince  the  wail  of  partition  between  Jew 
and  Gentile  is  removed  by  Chrift,  it  gives 'the  whole 
Gentile  world  as  much  right  to  the  Lord's-tablc,  as  to 
the  word  preached,  without  refpe(5l  to  any  qualification 
whatever.  For  a  Pagan,  a  Turk,  or  a  Jew,  while  iuch, 
have  a  right  to  hear  the  gofpel  preached,  for  the  grant 
is  unconditional.  Go  preach  the  goipel  to  every  creature. 
And  if  all  the  privileges  of  the  vifible  church  of  Chrift 
were  made  as  common,  by  a  grant  equally  uncondition- 
al, a  Pagan,  a  Turk,  or  a  Jew  would  have,  as  fuch, 
as  good  a  right  to  baptifm  and  the  Lord's- table,  as  to 
iiear  the  gofpel  preached.  So  now  the  vifible  church  of 
Chrift  becomes  invifible,  being  abforbed  an<i  fwallowed 
up  in  the  world,  without  any  mark  of  diftindlion,  ac- 
cording to  Mr.  M. 

It  may  be  obfervcd  that  our  author  fays,  that  in  my 
former  piece  I  have 'wholly  mifreprefented  his  fentiments,' 
and  given  his  fcheme  the  '  bad  name  of  a  gracelefs  cove- 
nant.* And  if  he  all  along  meant  that  his  external  cove- 
nant was  a  mere  abfolute,  unconditional  >rant,  which  has 
*  norefped  to  a  gracious  (late  ol  heart,*  nor  to  any  other 
qualification  whatever,  then  I  own,  I  have  'wholly  mif- 
reprefented his  fentiments'  in  my  former  piece.  But  then 
he  ought  as  frankly  to  own,  that  he  has  in  his  former 
piece  '  wholly  mifreprefented'  them  alfo  :  and  that  he 
has  carried  on  the  fame  mifreprefcntation  in  this  fecond 
book,  in  which  he  fpeaks  of  bis  exrernal  covenant,  not 
as  a  mere  unconditional  grant,  but  as  a  mutual  covena&t 
b«twecn  God  and  the  vifible  churci^,  wkich  is  to  be  en- 
tered 
^] 


Offered- into  by  us,  ;and  fealed  on  our  part  ;  in  order  tb 
which  fome  qualificarions  areabfolutely  neceffiry  on  nur 
ff  de,  viz.  That  we  "  Come  to  a  fixed  refolution  to  for- 
fake  all  known  fin,  and  pradife  all  known  ducy."-- But 
Ifubmit  it  to  the  judgment  of  the  judicious  candid  reader, 
whether  the  truth  of  the  cafe  is  not  this,  thacMr.  M. 
himfelf  does  not  diftindtly'know  what  his  external  cove- 
'nant  is  ;  and  however  ingcn'ous  he  tt\ay  be,  yn  it  is  be* 
yond  his  abilities  to  give  a  confident  account  of  thid 
creature  of  his  own  imagination;  For  let  his  external 
covenant  be  conditional,  or  unconditional,  it  is  merely  a 
treatiire  of  his  own  imagination.  For  if  it  is  condition- 
al, the  conditions  of  it  are  merelyunholyJ  gracelcfs  du- 
ties ;  and  fo  it  is  a  gracelcfs  covenant,  which  is  a  '  grace-* 
lefs  phantom,'  as  was  proved  in  my  former  piece.  And 
if  it  1^  unconditional,  it  wholly  defiroys  the  vifible  church; 
as  it  leaves  no  mark  of  diftinftion  between  the  church 
■and  the  world.  And  Pkiiip  had  no  right  to  (ny,  If  thou 
helieveji  witJ9  allihine  hearty  thcU^'mayefi  ;  fOr'^bWi^e^lor 
httc  believe,  he  had  an  equal  right  to  baptifnh:  And  fo 
baptifm  rhuft  ccafe  to  be  anextei'nal  badge  of  acHri'ftian. 
Let  a  Pagan  Indian,  rherely  that  he  may  be  in  the  fafhi- 
<)n,  deVhand  baptifm  for  hinifelf  and  his  children,  and 
unqualified  as  he  is,  we  have  no  rightxo  refufe  him  ;  for 
he  has  the  fame  right  to  baptifm  as  to  hear  bhe  -gofpel 
.pireached.  But  that  the  covenant  with  Abraham  w^g 
really  the  covenant  of  grace^  which  Mr.  M.  owns  is  a 
conditional  covenant,!  have  proved  in  my  former  piec^; 
But  let  us  hear  Mr.  M.  fpeak  W  himlclf; 

s'.  :e  X  _  t' j'Vd    N      II.  .:-'  ,    ■ 

Mr.  M*i  external  c'dvendnt^  rcprefented  hy  him  efs'dn^hhcvndi'^ 
tignal  covenant^  examined  in  this  view  of  it; 

OUR   author   (ays,  p.   ^g^  60,  61,  62.   *  Whoever 
'  reads  that  covenant    w'ith   Abraham,   recorded 
*  Gen.  17.  with  attention,  muft  unavoidably  fee'  N.  B: 

E  — '  That 


(     3^     )  Sect.  It* 

^-L.<  That  a!tW  the  covenant  ©f  grace  iS  (et  forth 'in  it/ 
For  he  fays,  p.  ^y,  '  the  covenant  of  grace  was  contained 

*  in  every  difpcnfation  of  God  to  mankind;  each  of  them 

*  contained  promifes  of  eternal  falvation  te  believers.'—* 
But  to  proceed.---*  Yet,  that  covenant,  as  then  made 

*  with  Abraham  wax  not  (lri(flly  the  covenant  oi  grace/ 
I  grant,  that  befides  pardon,  grace  and  glory,  temporal 
good  things  were  promifed  in  that  covenant.  And  fd 
they  arc  under  the  gofpel.  Mat.  6.  33.  But  God's  fa- 
therly care  of  believers  in  the  world  is  one  of  the  blcf- 
fings  ©f  the  covenant  of  grace,  in  the  ftrideft  fenlc* 
But  this  is  not  the  thing.  Mr.  M.  has  refpedl  to  the 
rature  of  the  promifc,  which  being  unconditional  \%\:\Q.Qn- 
jBftcnt  with  the  covenant  of  grace,  and  therefore  cannot 
be  reconciled  to  it,  the  bleflinge  of  which  are  promifed 
only  conditisnally^  if  we  hilieve  ;  but  the  blefTings  of  thi| 
covenant  in  Gen.  17.  are  promifed  unconditionally,  be^ 
lieve,  6r  not  hdiive.     For  thas  Mr,  M.  fays,  '  it  has  fome 

*  peculiarities  which  are  not  reconcilable  with  it.f 
And  this  appears  from  that  '  chief  promif©  contained  in 

*  the  cevenant:  And  I  will  eftahli/h  my  covenant  hetwaH^ 

*  me^  and  thei^  and  thy  feed  after  thee^  in  their  generations^  Uf 

*  an  everlafiing  wvenant^  to  he  a  God  unt§  thee,  and  to  tiy 

*  feed  after  thee'  But  pray,  why  is  not  this  'chief  pro- 
mifc reconcilable'  with  the  covenant  of  grace  ?  This  i| 
the  rcaTon  Mr.  M.  gives,  becaufe  '  this  promifc  is  as  full* 

*  as  cxprcfs,  as  abfolute  and  unconditional  to  his  feed,  as 
«  it  was  to  Abraham.'  Nay,  but  the  apoflle  Paul,  when 
preaching  pure  gofpel,  faid  to  t^.e  jailor.  Believe  §n  tki^ 
Lord  Jefus  Chrijt^  and  thou  Ihatl  hefaved,  and  thy  houfe,  A  A. 
16.  JO.     So  that  the  promife  was  2,^  full ^  and  exprefs  tor 

*  his  feed,  a-s  it  was  to  the  jailor  himfelf.'— But  Mr.  M. 
will  fay,  that  this  promife  to  the  jailor  and  his  houfe  was 
ionditional ;  but  the  promife  to  Abraham  and  his  feed  was 

*  abfolute  and  uncondirional.'  And  this  being  fo^  it  no£ 
only  is  not  the  covenant  of  grace,  but  it  cannot  be  '  re- 
conciled' with  it.  I  believe  Mr.  M's  external  covenant 
is  in  its  very  nature  lo  inconRftcnt  with  the  covenant  of 

gracCj 


Sect.  IL  (     31     ) 

grace,  that  it  cannot  be  ^reGoncilcd*  with  If.  But  the 
whole  Chriftian  world,  the  Anabaptifts  excepted,  have 
till  now  thought,  that  the  covenant  with  Abraham  was 
the  very  covenant  of  grace  itfelf.  But  it  fecms,  it  is  fo 
inconfiftent  with  it,  in  Mr.  M's  view  of  it,  as  '  not  to  be 
recenciUhle  with  it,'  bccaufe  the  covenant  of  grace  pro- 
mifcs  the  heavenly  Canaan  to  us  and  to  our  feed,  and 
that  God  will  be  a  God  to  us  and  them  conditionally,  if 
we  and  they  believe  ;  but  thecevenant  in  Gen.  17.  pro- 
mifed  the  earthly  Canaan,  and  that  God  would  be  a  God 
to  Abraham  and  his  feed  'unconditionally.' 
But  Mr.  M.  goes  on. 
•  This  difference  between  the  tenor  of  the  covenant  of 

*  grace  anil  the  covenant  with   Abraham,  could  not  cf- 

*  cape  the  Dr's  notice  ;  but  being  refolved  to  make  out 

*  his  fckcnae,  he  puts  in  a  lupplement  into  the  covenant, 

*  which  has  n«t  the  lealf  countenance  from  the  covenant 

*  itlelf,  or  from  any  other  place  in  the  bible,  p.  6^.  Goi 

*  fpedks  to  tbi  pious  parent  in  that  ordinance  {hapttfrn)  faying^ 
<  /  willke  a  God  to  thee^  and  to  thy  feed^  i.  t,  if  they  will 

*  TAKE   H£ED  TO  WALK   IN   MY  WAYS.       This  laft    COn- 

*  ditiQnal  claufe,  is  a  mere  arbitrary  addition  to  the  co- 
^  venanc   with  Abraham,  invented  only  for  the  fake  of 

*  making  that  reconcilable  to  the  covenant  of  grace. — 

*  But  no  fuch  claufe  is  ever  once  reprefented  as  belong* 

*  ing  to  the  covenant  of  grace,  or  to  the  covenant  with 
^  Abraham.'         To  which  we  reply,  that, 

The  ajfemhiy  of  divines ^  in  their  larger  cAtechifm-y  fay,  that 

*  the  covenant  of  grace  was  made  with  Chrift  as  the  fe- 

*  cond  Adam,  and  in  him  with  all  the  elefl,  as  his  feed.* 
And  yet  in  order  to  enjoy  the  bleffinga  of  this  covenanc 
it  was  neceflary  on  Chrift's  part,  that  he  Jh$uld  make  his 
Jcul  an  offering  for  Jin,     And  on  our  part,  that  we  fhouid 

become  Chnft's  feed  by  a  true  and  living  faith.  If  Chrift 
had  n©t  died»  ©r  if  we  do  not  believe  in  him,  God  had 
not  been  obliged  by  covenant  to  make  him  heir  of  all  things^ 
or  us  to  ht  joint  heirs  with  him.  So  the  covenant  of  grace^ 
i^  a  ftudow,  was  made  with  Abraham,  who  was  a  type 

of 


(     S2     )  Sect.  1L 

pr  Ghfifl,  and  with  ^all  his  feed.  And  yet  in  order  to  en- 
joy the  bieflings  of  this  covenant,  it  was  neccffary  that 
Abraham  (hould  renounce  idolacry,  and  feperate  himfeU 
from  an  idolatrous  world,  and  zvalk  before  Godandbefer^ 
feuly  in  the  fenfe  in  which  good  men  arc  faid  in  fcripture 
to  htperfe^.Gtn.  6.  4.  Job  i.  i.  And  that  he  (hould 
cemmand  kis  childre?;  and  his  houfnold  after  him  to  follow  his 
example  :  This  was  necefTary  on  Abraham's  part.  And 
it  was  necefTary  that  his  feed  (hould  keep  the  ivay  of  the 
J^ord,  to  do  jufiice  and  judgment  ;  that  the  Lord  MIGH'^Jl^ 
hrin^  upon  Abraham  that  which  he  hadfpoken.  Gen.  18.  19.- 
If  Abraham  on  the  divine  call  had  rcfufcd  to  leave  Ur  cf 
the  Chalaccs^  and  to  take  Jehovah  for  his  God  ;  or  had 
he  atterwards  returned  to  his  native  country  and  to  his 
falfe  gods,  aodperfiiled  in  idolatry,  he  would  not  have 
been  made  the  bdr  of  the  holy  land^  the  type  of  the  hea- 
venly inheritance,  if  his  fi^d  had  filially  refu fed  to  leave 
Egypt,  and  to  give  up  the  gods  of  Egypt,  and  tofollov/ 
the  Lord  to  the  Jioly  land,  God  would  not  have  been 
obliged  by  covenant  to  give  them  the  enjoyment  of  it. 
Therefore,  aitho'  the  covenaoc  with  Abraham,  Gen.  ij. 
was  exprtlTcd  in  the  form  of  an.abfolute  and  unconditi- 
onal promile,  to  him  and  to  his  feed  •,  yet  it  is  manifeft 
that  conditions  were  implied,  both  with  relped  to  him, 
and  to  them./ 

And  in  this  view  of  the  Abrahamic  covenant,  as  a  con- 
ditional covenant,  the  divine  condud -can  bejuftified,  \v( 
f-we;iring,  concerning  that  generation  whofe  carcafes  fell 
in  the  v;ildernefs,  that  they  fhould  never  enter  into  his  refi  i 
becaufe  they  did  not  believe  his  word^  nor  obey  hisvoice^  as*' 
their  father  Abraham  had  done.  So  they  could  not  enter 
becmufe  of  tinkdief  Whereas  had  God  been  obliged,  by: 
an  ablolute,  unconditional  promife,  to  bring  them  intO:, 
the  land  of  Canaan,'  h.e  had  been,,  what  they  were  ready  ta; 
charge  him  with,  really  guilty  oi»  breach  of  covenant. 

And  in  this  view  of  the  Abrahamic  covenant,  as  a 
conditional  covenant,  the  conducl  of  Mofes  can  be  jufti-/ 
fed,  in  that  fptech  ot  his  to  the  two  tribes  and  half  tribe,: 

'4. 


Sect.  If.  (   "53     ) 

in  Num.  32.  6---15.  Wherein  He  exprefsly  declares^ 
that  if  theyJJjould  turn  away  jrom  the  Lord,  as  their  fathers 
had  done,  whofc  carcafes  were  fallen  in  the  wildcrnefs, 
they  would  be  deftroyed  thcmfclves,  and  be  the  means 
©f  deftroying  all  the  conj^regation.  For  if  ye  turn  away 
from  after  him^  he  will  yet  again  leave  them  in  the  wiUernefSy 
andyefljalldeflrsyallthisfeople.  Whereas  had  God  beeri 
obliged,  by  an  ahfolute,  unconditional  promife,  to  bring 
them  into  the  holy  land,  and  put  them  in  adtual  pofTef- 
fion  of  it,  there  eould  have  been  no  more  danger  of  their 
deftrudien,  than  there  is  that  the  earth  will  be  deftroyed 
by  a  fecond  general  deluge,  notwithftanding  God's  co- 
venant with  Noah,  Gen.  8.  11,  i2.  See  alfo  Deut.  7.  12. 

And  in  this  view  of  the  Abrahamic  c6Venant,  as  a 
conditional  covenant,  the  divine  condud:  can.^&e  juftified, 
,  in  the  present  rejeftion  of  the  feed  of  Abraharrt,  who  haver 
been  raft  0^1700  years,  notwithftanding  God  had  faid,- 
1  will  eflahlifh  my  covenant  hetiveen  me  and  thee,  and  thy  feed 
after  thee,  for  an  EFERLAS1 ING  covenant :  For  tccaufe 
of  mhelief  the^  were  broken  off.  For  there  is  ho  ftanding 
in  God*s  church  but  by  faith.  As  it  is  written,  relative 
to  the  Gentile  converts,  who  had  been  grafted  into  the 
good  olive,  and  thou  (lendefi  byjaith.  Rom.  11.  20.  For 
God  might  confiftently  rt-jc^  the  k^d  of  Abraham,  if 
they  relufcd  to  walk  in  the  fteps  of  Abraham,  provided 
they  were  taken  into  covenant  in  this  view.  But  if  God 
had  taken  x\\tm  for  better ,  for  worfe,  without  any  provifo, 
and  abfolutely  and  unconditionally  engaged  to  be  their 
God,  in  an  evtrlafting  covenant,  fo  far  as  I  am  abletodif- 
cern,  he  would  have  been  obliged  to  keep  them  for  his 
covenant  people,  notwithftanding  their  rejeding  the 
Meftiah  by  unbelief. 

But  as  Mr.  M.  is  fo  confident,  th?.t  the  Abrahamic 
covenant  was  ahfolute  and  unconditional,  to  him  and  to  all 
'  his  feed,  and  that  all  the  blefTings  comprifed  in  that  chief 
promife  of  it,  /  will  be  a  God  to  thee,  and  to  thy  feed,  were 
made  fure  to  them,  without  this  '  conditional  claufe,  // 
tb^  will  take  h€cd  to  i^alk  in  m^  zvays^  which  he  •  fay s,  '  is  a 

'  mer^ 


(     34    )  Sect.  II. 

<  mere  arbitrary  addition  to  tke  covenint  with  Abraham^ 

•  invented  only  for  the  fake  of  making  that  reconcilable 
^  with  the  covenant  of  grace.'  Therefore  it  may  not  be 
amifs  to  (lop  a  few  minutes,  and  take  a  view  of  fome  of 
the  confcqucnccs  which  will  unavoidably  follow  from  his 
notion  of  this  covenant,  and  from  his  manner  of  rcafon- 
ing  in  fupport  ef  it. 

1.  If  the  covenant  with  Abraham  is  *  unconditional/ 
and  fo'not  reconcilable*  with  the  covenant  of  grace  ; 
then  the  covenant  of  grace  was  not  'contained'  in  it ;  un- 
kfs  it  ^contained'  in  it  fomcthin^  not  'reconcilable*  with 
itfelf  :  i.  e.  unlcfs  two  covenants  were  contained  in  that 
one  covenant  in  their  own  nature  fo  in  confident,  as  not  to 
be  'reconcilable'  to  each  other.  The  Abralumic  covenant 
is  '  abiolute  and  uaco.iUiLiuiia!,*  and  therefore  it  is  not  the 
covenant  of  grace,  fay  sMr.  M.  And  he  may  as  well  fay, 
Therefore  the  ctve riant  of  gr^g  is  not  implied  in  it  at  all,  nor 
in  any  Icnfe  whatever  'let  forth'  in  it.     For  nothing  is 

*  contained,'  or  'fct  forth'  in  it,  which  is  neither  expreffed, 
nftr  insplied.  But  the  covenant  of  grace  is  neither  ex- 
prefTcd,  nor  implied  -,  becaufe  there  is  no  condition  ex- 
prefTed,  nor  implied.  Thus  Mr.  M.  has  lecluded,  and 
wholly  fhut  the  covenant  of  grace  out  of  the  Abrahamic 
covenant.  For  to  fliut  out  all  conditions,  is  to  Ihut  eu( 
ail  conditional  covenants.         But,  '  > 

2.  If  the  covenant  of  grace  was  not  implied  in  that 
covenant  with  Abraham  in  Gen.  17.  becaufe  that  implieci 
no  condition,  but  was  abiolutc  and  unconditional  to  him 
^nd  to  his  kcd  ;  then  for  the  fame  rcafon  the  covenant 
of  grace  was  not  implied  in  the  covenant  with  Abraham 
in  Gen.  i%  and  in  Gen.  13.  and  in  Gen.  15.  For  in 
each  of  thefe  (which  are  all  the)  places,  the  promifes  arc 
to  Abraham  and  to  his  feed,  and  are  delivered  in  the 
form  of  abfolute  and  unconditional  promifes,  cxadly^ 
prccifely  after  the  fame  tenor  of  the  covenant  in  Gen.  17. 
Pray,  reader,  ftop  here,  take  your  bible,  turn  to  the  cited 
chapters,  and  lee  with  your  own  eyes*  And  when  yous 
Jiave  read  thcfc  chapters,  then, 

2,  TuxA 


Stcr.  It.  (    55    ) 

3.  Turn  to  the  firft  promiie  made  by  God  after  tfcC 
fall.  Gen.  3.  defied  of  the  wsman  jhall  bruile  the  firpentU 
kcad.  And  fee,  and  confider,  that  this  alio  was  in  the 
form  of  an  'abfolute,  unconditional'  promiTe,  ^nd  r«-» 
fpcdlcd  their  pofterity  as  much  as  it  did  AJ  un  and  Eva, 
Therefore,  by  parity  of  reafon,  Mr.  M.  mull  by,  that  it 
was  not  the  covenant  of  grace, nor  'reconcilable'  to  ir.  An<! 

4.  To  fay,  that  any  conditions  are  implied,  it  Mr,  iM*i 
way  of  reafuning  is  juft,  *i$  a  mere  arbitrary  additiorj  c« 
the  covenant'  with  Adam  and  with  Abraham,  '  invd^ilTrd 
only  for  the  fake  of  making  it  out,*  that  there  ever- v/as 
any  covenant  of  grace  at  all,  from  the  beginning  of  the 
world  to  the  days  of  Abraham.  For  no  *  conditional 
claufc' is  ever  once  exprefsiy  infertcd  in  the  covenant 
with  Adam  or  with  Abraham,  from  the  firft  revclarion 
of  it  until  that  in  Gen.  17.  And  therefore,  if  Mr.  M's 
realonin^  is  juft,  there  was  no  covenant  of  grace  exhibited 
in  all  this  period  of  two  thoufand  years.     And  thercJorCj 

5.  As  th«  covenant  of  grace,  if  thefe  things  are  true^ 
never  had  been  revealed,  from  the  beginningof  the  world 
to  that  tranfa£lion  in  Gen.  17.  And  as  that  was  not 
the  covenant  of  grace,  nor  *  reconcilable  to  it  •/  fa  cif- 
cwmcifion,  which  was  appointed  as  a  feal  of  ihat  cove- 
nant in  Gen.  17.  and  of  no  other,  was  not  appointed  to 
be  1  feal  of  the  covenant  of  grace  in  any  fenfe  whatever. 
For  at  that  day,  n©  covenant  of  grace  had  ever  been  ex- 
hibited. For  every  promifc,  which  had  been  made- to 
Adam,  or  to  Abraham,  was  as  abfolute  and  unconditi- 
onal as  that  in  Gen.  17.  and  rcfpeded  their  feed  as  much 
AS  themfclves.         And  therefore, 

6.  Circumcifion  not  being,  in  fa6l,  in  its  ©riginal  in*^ 
tcntion,  a  feal  of  the  covenant  of  grace,  the  apdftle  Paul 
confidering  it  as  fuch  in  Rem.  4,  cannot  make  it  fuch  : 
It  is  trwe,  he  calls  it  aftahfthe  righteoufnafs  of  thefaithy  and 
goes  about  to  illuftrate  and  confirm  his  dodlrinc  of  jufti* 
lication  by  faith,  a  do(ftrine  peculiar  to  the  covenant  of 
grace,  from  God's  difpenfations  to  Abraham  ;  and  even 
goes  f#  far,  as  to  lay  in  fo  many   words,  that  the g^fpel 

W4i 


r    3^    )  5ic^  \l. 

Was  preached  to  Abraham  ;  bur  if  Mr.  M.  is  righr,  in"  all 
this  he  was  miftaken*  The  covenant  with  Abraham  wai 
not  the  gofpel,  was  not  th«  covenant  of  grace,  nor  in- 
deed *  reconcilable  to  it.'  Its  feal,  thcretidrc,  was  not 
the  feal  of  the  covenant  of  grace  :  i:  was  not  a  fed!  of  tbi 
right eoufn efs  ef  the  faiths  For  the  covenant  of  grace  is 
*  conditional,*  and  '  wholly  a  perfonal  affair  ;'  but  the 
covenant  with  Abraham  was  '  unconditional/  and  made 

the  '  {ztdi  joint-heirs  with  the  parent.' Therefore,  if 

thefe  things  are  fo,  it  will  follow, 

7.  That  the  vifible  church  originally  was  fet  up  before 
any  covenant  of  grace  exifted,  upon  a  covenant  'of  a 
different  tenor,'  and  '  for  a  different  purpofe.'  And  as 
the  vifiblc  church  is  the  fame  now^  under  the  gnlpel  dif- 
penfauon,  as  it  was  under  the  Abrahamic,  it  muft  btf 
Gonfidered,  as^EUA^Ut'lBTTTj  the  fame  thirtg  dill.  A  vifiblc 
churqh.builc  on  an  external, unconditional  covenant.   And 

8.  As  the  vifible  church  is  thus  founded  merely  and 
only  on  thisuncoriditional  covenant,  fo  no  qualifications 
at  all  are  req.uifue  intDrdcr  to  our  being  compleat  mern* 
bers  of  it,  in  good  (landing,  even  in  the  fight  of  God. 
Yea,  >ve  may  be  taken  in  'without  our  confent,'  evcniri 
adult,  age.  And  to  ule  Mr.  M's  own  words  refpeding 
the  Iffaclites  at  Mount  Sinai,  in  application  to  the  whole 
Chriftiaaworld,Papi{ls  a^jdProteflants,  Arians,Pelagiani^i 
Sdciniaris,  Arminiins,  Anrinomians,  Drunkards,  Adul^ 
tercfs,  Thieves,  Liars,  &c.  &c.  p.  71.  'It  is  plain,  God 
has  proceeded  to  take  us  all  into  covenant,"by  mere  fil^ 
vereignty,  even  as  in  his  covenant  with  Abraham  he  in- 
cluded his  infant  feed,'  no  more  refpcdl  being  had  to  any 
qaalifi(Sation  whatever,  in  the  adult,  than  in  infants' of 
eight  days  old.    .     And  therefore, 

^.  All  our  churches  in  'New-England  are  wrong,  even 
every  one  of  them,  effentially  wrong  ;  and  Mr.  M's  a*- 
mong  the  reft,  in  obliging  our  people,  even  fuch  as  have 
been  baptifed  in  infancy,  to  make  a  profeffion  of  their 
faith,  and  to  give  their  confent  to  fome  covenant,  or  o-  i 
ther,  requiring  cither  gracious,  or  gracelefs  obedience  : 

for 


Sect.  11:  (    37    ) 

for  neither  the  one  nor  the  other  Is  requifire  to  full  c<^m- 
munion  in  tlie  vKiblc  church,  becaufe  that  is  founded  ori 
•  an  unconditional  covenant,  which  requires  no  quilifica- 
tions  at  all  of  the  adult  any  more  than  of  infants  eighe' 
days  old.         And  therefore, 

10.  As' oh  this  unconditional  covenant  no  qualificari-. 
ons  whatever  are  requifite  to  a  compieac  (landing  in  the 
vifiblc  church  -,  fo,  by  neceffiry  coniequence,  nocrimr**,', 
how  grofs  foever,  can  conditutionally  expofe  any  one  to 
excommunication,  or  to  be  debarred  from  church  privi- 
leges. For,  if  any  crirnc  whatever  could  rfgularly  ex- 
pofe one  to  excommunication,  then  a  freedom,  at  it-a^, 
from  that  crime,  would  be  a  qualification  abiolutely  ne- 
tefTarv  in  order  to  a  compleat  (landing  in  -the.vifible 
fchurch  ;  which  would  fuppofe,  that  the  church  v/as  noC 
founded  on  a  covjcnant  abfolucely  unconditional. 

If,  therefore,  we  will  come  into  Mr.  M*s  external  co- 
venant, confidercd  as  an  unconditional  covenant,  unlefs 
we  are  inconfiftent  with  ourfelvcs,  we  mu(t  give  in  to  all 
thcfe  necefTary  confequences  -,  arid  fo  excommunicate" 
even  excommunication  itfelf  out  of  the  Chriflian  world, 
and  fiingopen  the  doors  of  the  church  to  all  comers,  how 
heretical  and  vicious  foever  they  be. 

But  on  the  other  hand,  if  we  confider  the  covcnanc 
with  Abraham,  in  Gen.  17.  as  the  covenant  of  grace,  and' 
fo  implying  the  conditions  of  that  covenant,  as  St.  Paul 
did,  as  was  proved  in  my  former  piece,  then  not  one  dif- 
ficulty will  lie  in  our  way.  That  objeftion  relative  to 
infants,  and  that  relative  to  the  Sinai  covenant,  and  t& 
the  covenant  in  the  plains  of  Moab  were  anfwered  in  my 
former  piece,  in  fed.  vii.  and  nothing  new  is  offered  by 
Mr.  M.  but  what  isdbviatedat  firft  fighr,  only  granting, 
a  condition  to  be  underftood  in  the  covenant,  in  Gen.  17, 
tho'  not  expreffed.  And  we  mud  be  obliged  to  grant  this, 
with  refpedl  to  every  exhibition  of  tlie  covenant  of  gj^icr^ 
from  the  beginning  of  the  world  to  that  day,  ail  "^nich 
were  delivered  in  the  form  of^ablolute,  unconditional 
promiifcs :  orclle  be  driven  to  the  dire  necefTity  of   fa'y- 

F  i.Dg,' 


Jng,  that,  from  the  beginning  of  the  world,  to  that  day* 
rto  covenant  of  grace  had  ever  been  revealed. 

Thus  we  have  finifhed,  what  is  needful,  on  Mr.  M^s 
external  covenant,  confidered,  as  an  unconditional  cove- 
riant.  Sould  any  fay,  that  it  is  certain,  that  Mr.  M.  can- 
not intend,  that  his  external  covenant  ihould  be  an  un- 
conditional one.  The  reply  is  ready,  viz.  That  it  is  cer- 
tain, that  no  man  can  tell,  by  what  he  has  publifhed,  what 
he  does  mean.  But  granting,  he  meant,  as  for  my  part, 
I  underftood  him  to  mean,  when  I  wrote  my  anfwer  to 
his  firft  book,  that  his  external  covenant  ftiould  be  a 
conditional  covenant ;  then  the  conditions  are  gracious  or 
gracekfi,  U gracious,  then  no  gracelefs  man,  as  fuch,  can 
be  admitted  into  the  vifible  church,  li  gracelefs^  then  his 
external  covenant  is  2.  gracelefs  covenant.  This  is  its  na- 
ture, and  by  this  name  it  ought  to  be  called,  to  the  end^ 
its  name  may  point  out  its  nature,  and  diftinguilh  it  from 
every  other  covenant. 

Indeed,  it  muft  be  granted  that  every  man  has  a  right 
to  give  a  name  to  his  own  child.  And  Mr.  M.  has  givea 
a  name  to  his  covenant  •,  he  has  called  it  the  external  c9* 
venant  :  but  perhaps  on  rcconfideration  he  may  think, 
that  there  is  no  propriety  in  giving  it  this  name.  (i.J  Be- 
caufc  his  covenant  confifts  not  in  externals  only,  but  ajfo 
in  internals.viz,  in  'a  fixed  mfolution'  to  forlake  all  known 
fin,  and  pradife  all  known  duty.  For  'a  fixed  refoluti- 
or'  is  an  internal  thing,  as  much  as  faving  grace,  (a.) 
Becaufe  this  name  does  not  at  all  diftinguifh  it,  from  the 
covenant  of  works,  or  covenant  of  grace,  which  are,  both 
efthem,  external  covenants,  as  much  as  is  his  covenant. 
But  it  is  the  defign  of  different  names,  to  diftinguifh 
things  of  different  natures.  The  covenant  of  works  was 
^n  external  covenant,  as  it  was  adminiflred  to  Adam^ 
^peculiarly  worded  to  fuit  his  circumftances.'  p.  6y. 
There  was  no  internal  duty  exprcfsly  required.  The 
only  fin,  exprefsly  forbidden,  was  an  external  one,  viz^ 
Of  the  tree  of  knowledge  of  good  and  evil,  thoujhalt  not  eat: 
Eating  is  an  external  a6t  \  and  this  was  the   only  adion 

exprefsly" 


Sect.  II.  (    39     ) 

cxprelsly  mentioned  in  the  covenant  of  works,  as  itwai 
adminiftercd  to  Adam.  There  is  therefore  much  more 
propriety,  in  calling  that,  an  external  covenant,  than, 
there  is  in  calling  Mr.  M*s  covenant  by  this  name.  And 
fo  the  covenant  of  grace,  as  it  is  adminiflered  in  the  gof- 
pel,  free  from  the  fhadows,  rites  and  ceremonies  of  the 
old  difpcnfarion,  is  as  external  a  covenant,  as  Mr.  Ma- 
therms.  For  it  requires,  that  we  not  only  bdieve  in  our. 
hearts,  but  alfo  coijfefs  with  our  mouths  j  that  we  not  only 
believe^  but  alfo  arc  baptized^  and  attend  the  Lord's  fupper, 
doing  this  in  rememhrancs  of  him.  Yea,  the  gofpel  requires 
of  profefTors  all  external  duties  to  God  and  man  ;  and 
particulai  ly,  every  external  duty  relative  to  church  order, 
with  much  greater  plainnefs  than  did  ttic  old  tcftament ; 
and  even  delcends  fo  low,  ap  to  require  church-members 
to  'joork  with  their  hands.  The  name  of  an  external  cove- 
nant, therefore,  is  not  at  all  adapted  to  diftinguifh  Mr* 
M*s  covenant  from  the  covenant  of  works,  or  from  the 
Ci-wenant  of  grace.  And  yet  what  he  means  is  really 
and  tflcntially  different  from  both.  For  they  both  re- 
quire holinels  and  nothing  clfr,  as  qualificacions  to  th^ 
enjoyment  of  the  blelKngs  promifcd  in  both.  But  this 
covenant  requires  no  holinefs  at  all  to  qualify  for  the  en- 
joyment of  all  its  peculiar  bleflings.  It  requires,  to  this 
end,  nothing  but  graceltfs  duties.  The  name,  therefore, 
pf  a  gracclefs  covenant  is  the  moft  natural,  exprcfTivc 
and  diftinguifhing  name  in  the  world.  Mr.  M.  feemi 
to  think,  that  it  might  do,  to  call  it,  by  the  name  of  ^  the 
externals  of  the  covenant  of  grace.*  But,  I  think,  this  name,^ 
by  no  means,  will  do.  For  the  taith  and  obedience  of 
the  covenant  of  grace  is  a  holy  faith  and  obedience.  la 
order  therefore  for  any  faith  and  obedience  to  be  the  ex- 
ternals of  the  covenant  of  grace.,  they  mud  be,  prof  eJJeMy  and; 
'  \tQ  appearance,  a  holy  faith  and  obedience.  But  the  faithi 
'jiind  obedience  of  Mr.  M's  covenant,  requifitc  to  a  title 
jto  all  its  blelTings,  are  profefTedly  fuch  as  agracelefs  man, 
■|n?iay  have,  which  is  profeff^dly  agracelefs  taith^and  obc- 
iJicnco.     For  he  affirms  chat  all  unrcgcnerate  fjnners  ar© 

*  total  ly> 


(     40     )  Sect.  IL 

•totally  depraved.'  Again,  Mr.  M.  altho-  In  his  former 
bof  k,  hf  hi  1  faid,  p.  7.  that  '  after  nay  mod  carefulln- 
'  quiry,  I  mud  own  mvfflf  at  a  lufs  in  determiniiig  what 
'  rhcv'  (orotfftant  divines  in  general)  *  mean^  by  being 
*  under  the  fxisrnal  aJmiKiftraiien  of  I  he  covenant  of  grace  :* 
yet  now  m  his  fjcond  book»  p.  61,  he  is  even  willing,  if 
this  would  give  content,  to  call  his  covenant,  by  the  name 
o^  'the  excer  >al  adminiftration  of  the  covenant  of  grace.' 
But  this  is  a  very  improper  name  :  tor  when  he  takes  a 
rrjan  into  the  church,  and  adminifters  the  covenant,  the 
covrnant  which  he  adminiflers  to  the  man,  is  not  theco- 
veoant  of  grace,  but  profcfTedly  '  a  covenant  diftindl 
irom  the  covenant  of  grace.'  It  ought,  therefore,  by 
i\o  mt-ains  to  b^  cdiWrd  ike  external  adminiJfraUGJt  of  the  co-^ 
yenant  of  grace.  However,  it  i3nay,with  no  fmall  propriety 
be  called,  the  external  admm^^rati&n  of  agraceleft  ccvenanU'' 

Objedion.   The  external  covenant  ought  not  to  be  cal- 
led a  gracelefs  covenant,  becaufe  it  is  defigned  as  a  means' 
Qf  the  convcrfion  of  finners  ;  and  tends  in   its    own  na- 
ture to  prc^mote  their  converfion. 

Anfwer.  The  external  covenant  in  its  own  nature  doe$ 
not  tend  to  promote  the  converfion  ©t  Tinners,  but  the 
contrary  ;  tor  Tinners  are  never  converted  without  con- 
yidtion  of  fin :  for  there  can  be  no  found  converfion,  with-- 
out  true  reprentance.  And  there  can  be  no  true  repen- 
tance without  true  convidi.on  of  fin.  But  there  can  be 
no  tirue  conviclion  of  fin  without  a  knowledge  of  the  true 
rule  of  duty.  And  the  law  of  God,  which  requires  holi- 
nefs,  and  nothing  but  holinefs,  is  the  only  rule  of  duty, 
that  God  ever  gave  to  man  :  by  this,  law  is  the  knowledge 
efjin:  T\\\^  law  is  the  fcboolmafier^  which  God  has  ap- 
pointed to  bring  us  toChri/l,  /Novj  to  fend  us  to  fchool,  to 
another  (chcol  mafter  tij?B,^,t1iat  which,  God  has  ap- 
pointed, tends  not  to  our  converfion,  but  to  our  delufion. 
But  Mr.  M's  external  covenant  is  another  fchool-mafter 
than  that  which  God  has  appointed,  efiTentially  different 
from  it,  and  in  its  uwn  nature  incgnfiftent  with  it. 

SECT. 
"1 


Sect.  III.  C    41     ) 

SECTION,     IIL 

Ithe  perfeSlion  of  the  divine  law,  and  total  depravity,  inc^nfili" 
ent  with  the  notion  of  an  external  covenant  appointed  by  God 
for  the  unregemrate^  as  [uch^  to  enter  into,  requiring  grace- 
lefe  qualifications^  and  nothing  elfe^  as  the  conditions  of  its 
klejjings, 

A  LAW,  which  Is  a  univerfal  rule  of  life,  to  faints 
and  to  finncrs,  extending  to  the  whole  of  our  mo- 
xA  condudl:,  at  all  times, which  iorbids  all  fin,  and  requires 
us  to  be  holy  asGod  is  holy,  is  inconfiftent  with  any  lav;, 
or  rule,  or  covenant,  v;hich  requires  any  fin,  in  matter, 
or  manner,  at  any  time,  of  any  man,  faint  or  finner,  on 
any  pretence  whatfocver.  It,  therefore,  God  has  given 
fuch  a  holy  law,  as  above,  he  cannot  be  the  author  of 
fuch  an  unholy  covenant.  For  it  is  written,  Jam.  3.  ir. 
Detb  a  fountain  fend  forth,  at  the  fame  place,  fjueet  water  and 
hitter?  And  again,  it  is  written,  Jam.  i.  13  het  no  man 
fay,  when  he  is  tempted^  I  am  tempted  of  God  :  for  God  can- 
not be  tempted  with  evil,  neither  temfteth  he  any  man.  But 
fer  God  to  require  fin,  and  bind  his  creatures  by  a  mod 
folemn  covenant  to  fin,  and  promlfe  them  peculiar  blef- 
f^ngs  if  they  will  fin,  in  the  manner  his  covenant  requires, 
is  tempting  to  fin,  in  a  moft  powerful  manner,  witli 
great  and  ftrdng  temptations  — But, 

1.  As  to  the  perfetlion  of  the  divine  law,    the   affembly 
of  divines  at  Weftminftcr  fay,  '  That  the  law  is  perteft, 

*  and  bindeth  every  one  to  a  full  conformity  in  the  whole. 

*  man  unto  the  righteoulnefs  thereof,  and  unto  entire  o- 

*  bediencc  for  ever  ;  fo  as  to  require  the   utmofl  per- 

*  fedlion  of  every  duty,  and  to  forbid  the  lead:  degree  o^ 
'  every  fin.'  Larger  cat,  in  anfwer  to  Q^  99,  proved  by 
Pfal.  19.  7.  Jam    2.  10    Mat.  5.  21—48. 

2.  As  to  total  depravity,  they  hy,   'The    finfulnefs  of 

*  that  eftate  whereinto  man  fell,  confifteth  in  the  guilt  of 

*  Adam/s  firft  fin,  the  want  of  that  righteoufnefs  where- 

*  in  he  was  created,  and  the  corruption  of  his  nature  ; 
I  whereby  he  is  utterly  indifpofed,  difabled,   and  made 

!  gppofitc 


.    (    4i     )  Sect.  III. 

^  oppofite  unto  all  that  is  fpiritually  good  :  and  wholly 

*  inclined  to  all  evil,  and  that  continually  ;  which  is 
^  commonly  called  original  fin,  and  from  wkich  do  pro- 
'  ceed  all  adual  tranfgreflions.  Rom.  5.  12 — 19.  Rom. 

*  3.  10— -19.  Eph.  2.  I,  2,  3.  Rom.  5.  6.  Rom.  8.  7. 
'  S,Gct\,  6.  5.  Jam.  i.  14,  15.  Mat.  15.  19.'  Anfw. 
to  0^25. 

As  CQ  the  dcirjgs  of  the  unregenerate^  they  fay,  '  W©rki 

*  done  by  unrcgfnerate  men,  although  for  the  matter  of 

*  them,  they  may  be  things  whicl^i  God  commands,  and 

*  of  good  ufe  both  to  themfeivcs  and  others  ;  yet  becaufc 

*  they  proceedflrf  not  from  a  heart  purified  by  faith,  nor 
^  are  dene  in  aright  manner  according  to  the  word,  nor 

*  to    a    right  end    the    glory  of  God,   they   are  therCf 

*  fore  finiul,  and  cannot  pleafe  God,  or  make  a  man 
^  meet  to  receive  grace  from  God.     And  yet  their  nc- 

*  gled  of  them  is  more  finful  and  difpleafing  to  God. 

*  I  Cor.  13  *.  Ifa.  I.  12.'  &€.  Conf.  faith ^  chap.  16, 
To  which  agree  the  39  Articles  of  the  Church  of  England. 

*  Works  done  U^fore  the  grace  of  Chrifl,  and  the  infpi- 

*  ration  of  his  fpirit,   are   not  pleafant  to  God,  tec. — 

*  Yea,  rather,  for  that  they  ar^  not  done  as  God  hath 
^  commanded  and  willed  them  to  be  done,  we  doubt  no% 
«  but  that  they  have  the  nature  of  fin.*  Article  13.  To 
vhich  alfo  agrees  Mr.  Stoddard.  '  If  men  do  not  ad  from 

*  gracious  motives  and  for  gracious  ends,  they   do  not 

*  the  thing  that  God  commands  •,  there  is  n©  obedience 

*  to  God  in  what  they  do  ;  they  don't  attend  the  will  of 

*  God.'    'Nature  of  anverfion^  p.  7.     Yea,  he  adds,  p.  9. 

*  There  is  an  efpo/ttion  between  faving  grace  and  common 
<  grace.     If  one  be  oppofite  to  the  other,  then  they  differ 

*  fpecifically.     Thofe  difpofitions  that  have  contrariety 

*  one  to  the  other,  that  are  at  war  one  with  the  other, 
«  and  would  deftrgy  one  another,  are   not  of  the  fame 

*  kind  :   And  truJy  thefe  are  fo.     Common   graces  are 

*  lulls  and  do  oppofe  faving  grace.'  So  again  in  his 
Safety^  (3d.  t(^\t,)  p.  106.  *  Man  in  his  natural  flate  is  an, 
I  enmy  to  thii  (thf  goipel/  v:ay  efjahatiotj.  As  man  is 
"        •  'K\  '  "   '""'         an 


Sect.  IIL  (    43     J 

*  an  enemy  to  the  law  of  God,  fo  to  the  gvfpel  of  Jefu^ 

*  Chrift.'     And  in  p.  146.  '  All  thofe  religious   iramca 

*  and  difpofitions  that  are  in  natural  men,  arc  nothing 

*  clle  but  the  various  (hapings  of  felf-love.*  And  again, 
p.  148,  *  Self-love  is  the  very  root  of  original  fin.'  And 
again,  p.  162.   '  Every  unhumbled  finner  is  ftriving  a- 

*  gainft  the  work  of  humiliation  :  They  are  oppofing  of 

*  it,  cither  by  endeavours  to  fee  up  a  rightcoufncls  of  their 
<  awn  ;  fetking  in  that  way  to  efcape  condcmna:ion,  in- 
«  (lead  of  yielding  to  God  they  are  flying  to  their  ftrong 

*  holds,  Iheltering  themfelvcs  in  their  prayers,  rcforma- 
«  tions,  defircs,   &c.  or  clfe   by  wrangling,   as  a  perfon 

*  purfucd  runs  away  till  overtaken,  and  tlien  he  fights  3 

*  So  the  Tinner  when  he  fees  that  he  cannot  favehimlelf, 

*  is  contending  with  God,  objecling  againfl:  divine  pro- 

*  ceedings, thinks  that  God's  dcalioors  are  very  hard  mea- 

*  furc.     Rom.  9.  19.'    And  p.  168.  '  Their  bcft  works 

*  are  not  only  finful,  but  properly /«j.*  Thus  far  Mr. 
Stoddard.  And  thus  wc  fee  what  the  '  old  divinity'  is,  as 
to  tbg  perfe^ion  of  the  divine  law,  total  depravity^  and  works 
ions  by  unregenerate  men. 

Yea,  Mr.  M.  himlelf,  in  words,  at  lead,  grants  each 
of  thefe  points.  For,  (i.)  as  to  the  perfe^ien  of  the  divine 
lawy  he  fcts  himfelf  to  prove,  p.  27.  '  that  the  law  is  not 

*  abated.' — 'And  therefore   nothing   fhort  of  perfedion 

*  may  be  locked  upon  as  the  whole  of  what  is  required.^ 
And  (2.)  2LS  to  total  depravity^  he  repeatedly  afferts  it  thro* 
fc(ft.  2  and  3,  and  particularly  lays,  p.  8.  '  That  Adam 

*  did  totally  deprave  his  nature,  by  his  firft  fin,  and  whol" 

*  ly  k(l  the  moral  image  of  God  in  which  he  was  created.' 
And  he  fays,  p.  18.  '  Mankind  at  this  day,  antecedent  to 

*  their  exercifing  faith  in  Chrift,  are  ili  much  the  fame 

*  condition  as  Adam   was,  after  he  had  finned.' — *  The 

*  unregenerate  finner — is  in  the  likcnefs  of  fallen  Adam.' 
And  he  fpeaks  of  them,  p.  52.  as  ',  fuch  whofe   hearts 

*  are  in  a  date  of  enmity  againlt  God.*  And  {3)  as  to 
;>//&(?  doings  of  the  unregenerate,  he  fays,  p.  17.  '  As  love  to 
'  •  God  is  the  leading  principle  of  all  acceptable  obedience ; 

•  fo 


(     44    )  StcT.  III. 

*  fo,  Adam  having  rendered  himfelf  incapable  of  loving 

*  God,  he  was  of  courfe,  incapable  of  yielding  any  truly 

*  holy  and  acceptable  obedience  to  the  will  ©f  God.* 
^And  p.  5^.  *  Sinners  under  conviction — really  aim — to 

*  eftablifh  their  own  righteoufncls  which  is  of  the  law.* 
Which,  no  doubt,  he  will  grant  is  a  very  wicked  thing, 
being  the  great  fin  of  the  unbelieving  Jews,  for  which, 
among  other  things,  they  were  finally  caft  off  by  God. 
Rom.  9.  32.         Now,  therefore, 

1.  The  queftion  is  not,  whether  all  the  holy  commands 
of  God's  law,  and  holy  exhortations  of  the  gofpel,  are 
given  to  the  unregenerate,  and  binding  on  them  ;  fo  as 
that  they  are  wholly  inexcufable,  and  altogether  criminal^ 
in  every  negleft.  This  I  afRrm  to  be  the  truth.  And 
this  Mr.  M.  grants. 

2.  The  qucflion  is  nor,  whether  the  unregenerate  do, 
in  any  one  inftancc,  perform  one  a^  of  holy  obedience, 
i.  e.  of  obedience,  which  has  the  lead  degree  of  hclinefs 
in  it.  Mr.  M.  allows  they  do  not  ;  for  he  afTerts,  that  they 
are  'totally  depraved,'  thro'  fedt.  2  and  3. 

3.  The  queftion  is  net.  Whether  the  law  is  at  all  abat- 
ed, as  to  the  unregenerate,  fo  as  to  ceafe  requiring  thcnni 
to  perform  every  duty  in  a  holy  manner.  For  Mr.  M.-* 
infifts  upon  it,  that '  the  law  is  not  abated."  p.  27.  Yea, 
he  '  afTerts,  that  whatever  God  commands  to  be  done,  he 
requires  the  *  performance  to  be,  not  in  a  gracious,  but 
in  z perfeSf  mamer .'  p.  38. 

4.  The  queftion  is  not  whether  a  (inful  manner  of  at- 
tending on  the  means,  which  God  ufeth  for  the  conver- 
ffon  of  Tinners,  may  not  be  lefs  finful  and  lefs  dangerous^ 
than  a  total  neglect.     This  is  granted.     And  therefore, 

5.  The  queflion,  and  the  only  queftion  is,  whether  a 
fintul  manner  is  not  finful  P  Or  in  other  words,  whether 
the  finful  manner  itfclf,  is  required  ^  and  fo  is  ftriflly 
fpeaking,  a  duty.  In  this  we  differ.  And  accordingly 
Mr.  M.  confiders  this,  as  a  fundamental  error,  in  my  tor- 
fticr  piece,  p.  35.  'That  God  requires  holinefs,  and 
nothing  but  holinefs.' — The  argument  then  ftands  thus, 

■    ■"  ThcJ 


Sect.  III.  C    45     ) 

To  require  the  unregenerare  to  perform  c^uties  In  a 
finful  manner,  is  to  require  them  lo  break  God's  law  : 
But  Mr.  Vi's  external  covenant  requires  the  unregenerare 
to  perform  duties  in  a  finful  manner  :  therefore  Mr.  M's 
ex  ernal   covenant  requires  men  to  break  G  kI's  law. 

Thae  covenant  which  requires  men  to  breakGod's  lavsr 
is  not  from  God  :  Bjt  th;s  external  covenant  requires 
men  to  break  G.)d's  law  :   therefore  it  is  not  from  God.^ 

There  are  but  three  ways  to  get  rid  of  this  argument, 
cither,  (i)  to  deny  the  per'cd:ion  of  the  divine  law,  or 
(z)  to  deny  total  depravity,  or  (3)  to  be  inconfiftent. 
The  church  of  Scotland^  and. the  churches  xnNiW- England^ 
in  their  pub!  c  formulas,  not  chooling  to  take  cither  of 
theie  ways,  were  nccelTiMted  to  leave  Mr.  M's  external 
covenant  out  of  their  fchcine   of  religion,    and  to  afFirm 

•  that  facraments  are  holy  figns  and  fealsof  the  covenant 
of  grace.*  But  each  of  thele  three  ways,  to  get  rid  of  this 
arjiument,  and  to  cftablidi  the  external  covenant,  Mr- 
M.  has  taken.      For, 

I.  To  this  end,  p.  35,  he  denies  the  perfcdion  of  the 
divine  law,  viz.  *  Tnat  God  requires  hoiinefs,  and  no- 
thing but  holinefs.'-   And  thar, 

•   1,   III  expref*  contraiiidiofi  to    himfelf  :   Fssr,  p.  34,' 
lie  fays,   '  I  afT'rt,  th^t  whatever  God  commands  co    oe 

•  done,  he  requires  the  performance  of  it  to  be,    not  in  3 

•  gracious,  but  in  a  perted  n^anner.'  Which  is  evident- 
ly to  require  '  holinefs  and  nothing  but  holincis.*  For  a 
perfect  manner  of  performing  every  duty,    pcrfcdiy  ex- 

G  eludes 

♦  If  God's  law  requires  holinefs,  and  nothing  ba^  holiaefs,  ihea- 
J)oftlt*s  words  are  ftridiv  irye.  Rom.  8.  7.  The  totally  ocpravcd,  ara 
110/  fu'ja  tt  the  taw  0/  God,  neither  iniiedcan  be  Bur  98  the  external 
c  ivenant  is  of  a  nature  oppoGte  to  tbe  law  o^  G^d«  and  fuited  to  ths 
c»rBal  mind,  as  it  reqjires  gracelefs,  unholy,  Unfui  daties  ;  therefore! 
the  totally  depraved,  as  luch.  may  he  jubjeSi  to  it.  And  b  the  carnal 
mind,  which  is  totally  opp  lite  to  Gorf'i  la^^^  may  be  in  conformiry 
to  (he  ex'ernd  covenant  j  and  like^«wwe  lays  a  foundation  tor  love,- 
And  therefore  the  carnal  mind  naturally  loveJ  the  cxtsrnal  covs^iist?, 
A;id  whfti  we  lovci  we  wifh  to  bs  tru?* 


C    ^6    )  Sect.  TII;! 

eludes  all  fin.  And  if  God  requires  this  *  pcrfcdl  man- 
ner,' he  does,  by  fo  doing,  forbid  the  contrary.  Every 
jmperfedion,  therefore,  is  forbidden.  And  accordingly, 
he  fays,  p.  28.  That  '  the  imperfedions  found  in  believ- 
ers are  finful.'  Surely  then,  the  total  depravity  found  in 
unbelievers,  isfinfulalfo  ;  and  yet  he  pleads,  p.  33.  That 
ifGod.conriftentwiththelawofperfeifion^  m^iy  require  the 
^  imperfeui  obedUnce  of  the  hiliever^  he  may  alf9  require  fuch  do- 
ings, endeavours  and  ftrivings^  as  take  place  in  /inner r,  while 
unregeneratey  and  entirely  dejiitute  of  holinefs.  Now,  I  readi- 
ly grant,  that  if  God  may  confiftently  require  the  imper- 
fedions  of  behevers,  which  are  finful  •,  he  may  alfo  re- 
quire the  unregenerate  to  fcek  and  ftrive,  in  that  finful 
manner,  in  which  they  do.  For  if  he  may  confiftent- 
]y  require  fin,  in  the  one,  he  may  in  the  other  alfo.  But 
Mr.  M.  tells  me,  that  God  forbids  fin  in  both  -,  for  he 
fays,  'I  aflcrt,  that  whatever  God  commands  to  be  done, 

•  he  requires  the  performance  to  be,  not  in  a  gracious, 

*  but  in  2l  perfe^  manner  *  Which  forbids  the  imperfefli- 
ons  of  the  believer,  and  the  total  linfulnels  of  the  'total- 
ly depraved.'  Inconfiflencies  of  this  kind,  good  as  his 
natural  genius  is,  run  thro'  his  book,  whenever  he  has 
occafion  to  Ipaakon  this  fubje(fb  :  and  he  brings  maay 
texts  of  fcripture  to  keep  himfelf  in  countenance  :  as 
if  it  were  pofllbic,  that  a  book  infpired  by  God,  fhould 
contain  fuch  inconfiftencics.  Whereas,  could  it  be  pro- 
ved, that  the  bible  ever  required  any  fin,  or  any  adion 
to  be  done  in  a  finful  manner,  it  would  be  fuch  an  argu- 

,ment,  that  it  did  not  come  from  him,  who  is  perfedly 
and  unchangeably  holy,  and  who  does,  and  who  cannot 
but  hate  fin,  even  all  fin,  at  all  times,  and  in  all  pcrfsns, 
■with  pcrfcd  hatred,  that  I  fliould  not  know  how  toan- 
fwer  it.  For  it  looks  like  the  moft  glaring  contradidli- 
on  in  nature,  that  God  fhould  command,  call,  invite, 
urge,  perfuade,  and  befecch  us  to  do,  what  he  perfedly 
hates.  And  to  fay,  that  the  true  and  living  God,  does 
fj^ot  perfectly  Jiatc  all  fin,  at  all  times,  is, as  ail  will  grant, 

wickedly 


Sect.  III.  (    47    ) 

wickedly  to  reproach  the  Holy  Oneof  Ifrael.  Pfa.  50.21; 
Thou  tbougbtejl  I  was  altogether  fuch  a  one  as  ihyfelf  :  but  I 
will  reprove  tbee^  andfet  thy  fins  in  order  before  thee. 

The  Pharifees  took  great  pains  in  religion,  they  fafted 
twice  in  the  week.     And   they  thought  they    performed 
their  duties,  in  the  manner,  in  which,  God  required.  All 
thefe  things  have  I  done  from  my  youth  up,       Lo,   thefe  manj 
years  do  Iferve   thee^  neither  tranjgreffed  I  at  any  time   thy 
cominandment.     For  if  the  law  required  them  k)  do  duties 
in  the  manner  in  which  they  did,  then,  in  doing  as  they 
did,  they  did  their  duty.     So  they  were   not    finncrs,  in 
their  own  view  ;  rather,  they  were  righteous^  and    needed 
no  repentance.     For   they  had  nothing  to  repent  of.    For 
they  had  Horfakcn  all  known  fin,  and  pradifed  all  known 
duty.'  So  that    their  confciences   acquitted    them.       A: 
ivuching  the  right eoujnefs  of  the  law^  I  was  bUmelefs,     It  was 
impolTible  they  fhcuid  be  brought    to  repentance,  while 
they    viewed    things    in    this    light.       It     was    almeft; 
impoflible   to  beat  them  our  of  their   fcheme.       There- 
fore publicans  and  harlots  flood  a  better  chance  for  con- 
verfion  than  they  did,  as  our  Saviour  declares.   Mat.  21. 
31,  g2.  *  For  altho' the  ftrivings  of  an  awakened   fin- 
ner,with  the  kwot  perfedlion  in  his  view,  may  '  be  ufcful 
to  promote  convi(^ion  of  fm  ;'  yet  the  flrivingsof  a  Tin- 
ner, with  a  law  in  view,  which  requires  him  to  do  as  he 
does,  inftead  of  being  '  ufeful  to  promote  conviction  of 
fin,'  tends  to  eftablifh  him    on    his  own    righteoufnefs. 
For  in    doing,  as  he  does,   he  does  '  all  known  dury,  ' 
and  fo  is  blamelefs  ;   and  lb  is  righteous^  and  fo  needs  no  re-, 
fentance^  no  atonement,  no  pardon,  no  Chrifl:,  no  grace, 

and 


I  ♦  *  But  this  11, 1  think  a  great  niftakf,*  faith  a  late  writer,  *t\ty 
•  were  not  Pharifees  tnai  the(c  words  were  fpoken  lo,  but  Sid^uces.* 
Referring  to  Mat.  zr .  31.  Bat,  it  it  plain,  from  ver.  45,  that  the 
Pharifees  thought  themlelves  to  be  the  men,  aad  that  ttoey  were  not 
miftakeo.  For,  the  Evangelift  hu^K^  andiohtn  the  cbtef  Pritfit  and 
Fbariftti  had  htard  his  Parah/etf  tbty  (trcti'Vtd  that  bt  jfakt  it  tbttui^ 
^cadiiom  vcr.  2S«»-^5, 


(     4^     )  Sect.  Itl 

and  if  righteournefs  corns  hy  the  law,  then  Chrift  is  dead  /» 
'vain.     So  this  fcheme  iffues  at  laft  in  infidelity. 

Our  author  fays,  p.  PjI.  ''  God  has  repeatedly  com- 
manded finners  to  confider  their  ways,' — Very  true,  fo  he 
has.  But  has  Ged  ever  once  commanded  them  to  con- 
fider their  ways,  in  an  impenitent,  felt -righteous,  feif-juf- 
jtifying,  Ghrift- rejecting  manner  !  In  which  manner  fin- 
ners always  do  confider  their  ways,  fo  long  as  they  remain 
under  the  reigning  power  of  an  impenitent,  fclf-  righteous, 
felf-juftifying,  Chrift-rejefting  fpirit  :  i.  e.  fo  long  as  they 
remain  unregenerate.  For,  in  this  fpirii  unregtntracy  con- 
fifts.  But  as  foon  as  ever  finners  begin  to  confider  their 
ways,  in  a  penitent,  ielf  condemning,  God-juftifying, 
^hriH:- prizing  manner,  they  really  begin  to  comply  with 
•  the  repeated  com.mands,  to  confider  their  ways,'  which 
God  has  given  to  finners.  And  ihefe  finners  are  now 
rot  unregenerate,  but  regenerate.  Thus  holy  Davrd  did. 
Pfal.  119.  ^^.  I  thought  upon  my  ways,  and  turned  my  J eet 
unto  thy  teliimonies.  And  thefe  are  they,  Mat.  11.  12. 
Who  take  the  kingdom  of  heaven  hy  force.  For  the  great 
truths  ot  the  golpcl  vit-wed,  as  fuch  finners  view  them, 
\i\\\  always  be  attended  with  anlwerable  efr  (fls.  Mat. 
13.  23.  But  he  that  received  feed  into  the  good  ground  is  he 
that  heareth  the  word,  and  underjiandeth  ity  which  alfo  hear- 
etb  fruit.  Botjfcny  and  thorny  ground  hearers  bring  forth 
jio  tiwt.  While  the  vail  is  en  the  heart,  tht  gofpel  pro- 
duces no  fruit,  but  when  the  vail  is  taken  away,  then  di- 
vine truths  are  feen  in  their  glory,  and  then  every  an- 
Iwerable  afFcdion  is  BEGOTTEN.  2Cor.3.  15.-  — 18.  But 
cvcrv  unregenerate  fi.nner  is  blind  to  the  hol-y  beauty  of 
Chiift's  holy  rcli^^ion.  For  as  Mr.  Stoddard  hys,  'as 
man  is  an  enemy  t©  the  law  of  God,  fo  to  iht  gojpel  of 
Jdus  Chrift.'  Therefore;  as  St.  PauJ  favs,  2  Cor.  2.  14. 
^he  natural  man  receiveth  not  the  things  of  the  jp'irit  of  God ^v 
for  they  are  foolilbnefs  unte  him  •,  neither  can  he  know 
i^hem  b  cauje  they  are  fpiritually  difcerned.  Therefore  Chrift 
t»id  Ntcodemus,  Joh.  3.  Except  a  mat}  hi  born  again  he 

cannot; 


Sect.  III.  C    49     ) 

CANNOT  SEE  the  kmgdom  of  God  :  i.  e.  eannot  underftand 
and  embrace  chriltianity.  Thefe,  then,  arc  the  men, 
who  take  the  kingdom  of  heaven  hy  force ^  and  not  they  whom 
Mr.  M.  defcribes,  as  '  going  about  to  eftablifh  their  own 
ri^ihteoufnefs  which  is  of  tbe  law,'  who,  as  he  rightly 
oblcrvcs,  '  never  do  accomplifli  what  they  aim  at.'    Sec 

p.  54»  55- 

But  is  it  not  indeed   furprizing,  that  Mr.  M.  fhoulj, 

(p.  52.)  urge  thofe  words  of  the  apoftle,  as  an  exhortati- 
on to  impenirenr,  Ch rift  rejecting  ftrivings,  fuch  as  are 
all  the  ftrivings  ot  impenitent,  ChrifVlefs  fmners,  in  2 
Cor.  5.  20.  /Is  tho"  God  did  befeeth you  by  us^  we  pray  you 
in  Chrift's  dead,  be  ye  reconciled  to  God  ?  For,  the  apoftle^s 
exhortation  is,  be  ye  reconciled  to  God:  and  his  argument 
IS,  God  is  nov/  ready  thro*  Chrift  to  be  reconciled  co  you. 
Now,  fuppofing  this  exhortaiion  was  given  to  the  unre- 
generate,  as  Mr.  M.  would  have  it  -,  it  they  believed  that 
God  was  ready  to  be  reconciled  thro'  Chrift  :  i.  e.  if  they 
believed  the  gofpel  to  be  true,  why  (hould  they  not  re- 
turn home  to  God  immediately,  as  the  prodigal  Ton  did 
to  his  father,  as  foon  as  ever  he  came  to  himfelf  ?  But 
Mr.  M.  would  have  them,  inftead  of  returning  to  God 
now,  in  compliance  with  the  apoftle's  exhortation  ;  ra- 
ther put  it  off  a  while,  and  ftrivc  '  to  obtain  thofe  dif- 
*•  coveries  of  God  thro'  Chrift,  by  which  they  would  be 
*  reconciled  to  God.'  p.  53.  Nay,  but  the  apoftlehad 
juft  made  aH  thofe  'difcovcries'  to  them,  which  are  con- 
tained in  the  golpeJ  on  that  fubjed.  And  adds.  Behold 
now  is  the  accepted  time  !  now  is  the  day  of  faivation  I  And 
if  they  had  no  prejudice  againft  the  truth,  why  ftioufd 
they  not  receive  it,  at  ?iv^  hearing  ?  And  it  they  believed 
him,  what  could  hinder  their  immediate  return  to  God, 
unlefs  they  were  at  heart  utterly  difinclincd  to  a  recon- 
ciliation to  him,  let  him  be  ever  fo  willing  on  his  pare  ? 
And  if  they  were  utterly  difinclined  to  a  reconciliation  to 
God  in  their  hearts,  none  of  their  ftrivings  could  be  eon- 
fidered,  as  being  ©f  the  nature  ©f  a  compliance  with  that 


(     5®     )  Sect.  IIL 

exhortation,  he  ye  reconciled  to  God,  But  if  they  were  fo 
prejudiced  againft  the  truth,  as  not  to  receive  it,  when 
clearly  held  forth  before  them,  by  an  infpired  apoftle, 
how  could  they  be  faid  t©  '  drive  to  dilcovcc*  it  ?  For  a 
man  does  not  ftrive  to  difcover,  what  he  fliuts  his  eyes 
againft,  when  held  up  clearly  before  him.  And  fo  long 
as  this  difinclination  to  God  and  the  truth  remains  total 
in  a  finner,  it  is  of  the  nature  ot  a  total  rejcdion  of  the 
divine  exhortation,  be  ye  reconciUd  to  Gcd,  And  as  loon 
as.  the  leaft  degree  of  love  to  God  takes  place  in  the  h^-art, 
the  finner  can  no  longtT  be  confidered  as  unregenerarc, 
if  the  unregenerate  arc  '  totally  depraved,'  as  Mr.  M. 
fays  they  arc.  ^ 

But  Mr.  M.  fuppofes,  p.  54.  that  Aft.  8.  9  will  be 
to  his  purpofe.  jlnd  the  people  with  one  accord  gave  heed 
untQ  thofe  things  which  Philip  fpake^  hearing  and  leeing  thi 
miracles  which  he  did.  True,  they  did  fo,  and  what  was 
the  confequencc  ?  Our  blefTed  Saviour,  who  knows  all 
things,  tells  us,  viz.  That  every  one,  who,  with  a  good 
dnd  honeji  hearty  heard  the  word,  did  underftand  it,  and 
bring  forth  fruit,  while  ftony  and  thorny  ground  hear- 
ers fell  away.  Luk.  %.  Now,  the  queftion  is  this,  Wat 
it  not  the  duty  of  erery  one  of  them  to  have  a  good  and 
honeft  heart,  and  fo  to  hear  with  a  good  and  honeft  heart 
the  firft  time  ?  Yes,  fays  Mr.  M.  for  'I  aflert,  that  what- 
*  ever  God  commands  to  be  done,  he  requires  the  per- 
^  formance  to  be  in  a  pcrfed:  manner.'  But  what  then 
are  thefe  texts  to  his  purpofe,  and  a  thoufand  morefueh 
like  ?  For  there  are  a  thoufand  in  the  bible,  as  much  to 
Jais  puropofc  as  thefe. 

3.  But  the  bottom  of  the  bu fine f$  with  Mr.  M.  is 
this,  that  altho'  in  words,  he  fays,  that  the  unregenerate 
are  '  totally  depraved  \  yet  he  does  not  feem  rightly  to 
«nderftand  the  fcripturc  dO(5trine  of  total   depravity,  as 

held 

*  See  the  l^aturt  af  ffiritual  hlindntft  confidercd.     Bfay  §n  tht  ««- 

l 


Sect.  III.  T    £i     5 

held  forth  in  our  confeflion  of  faith  :  but  i%ally  t9  fup- 
pofe,  that  unregcnerate  (inners,   are    naturally    inclined^ 
•while  unregcnerate  to  love  God,  even    God's   true   and 
real  charadcr,  as  revealed  in  the  gofpel  -,  fo  that  as  foon 
as   ever  they  *  difcover  '    what  that    character    is,    they 
will    love  it,   tvtn  without  any  new  principle  of  grace^  tven. 
as     naturally    as    Jacob    loved    Raehei   the    firft    time 
he   faw  her.     But  as  to  that  character  of  God,   whichi 
is   revealed   in     the    Jaw,    he    fuppofes,    that     Tinners, 
never  can,  and  never   will    love  it  :  bscaufe,   *to    love 
it    is   the    fame    thing    as   to  love  their  own    mifery.  * 
But  as  to  the  charadler  of  God,  which  is  revealed  in  the 
gofpel,  they  uQtd  no  neiv  principle  of  grace,  in   order  to 
love  it,  any  more  than   Jacob  needed  a  nev/  principle,  in 
order  to  love  Rachel,    p.  43--48.   And  this  being  fup- 
pofed,  awakened  Tinners  may,  from    natural  principles^ 
long  and  mod  earneftly  defire  to   'difcover'   this    new 
character  of  God  which  is  exhibited  in  the  gofpel  ;  and 
fo  feek  after    this  *  difcovery  '   with   proper,   direft  dc- 
(iresatcer  it,  for  itfelf.     And  thefe  defires  he,    thcretore, 
confidcrs,  as    being  in  nature,    kind  and   tendency,  the 
fame  with  what  he  calls  the  gracious  deTireof  thofe  whuin 
he  efleems  regenerate.     Thefe  feekings  and  drivings  he, 
1.  therefore  fuppofes  to  be  required,  in  the  fame   (ei.dr,  and 
for  the  fame  purpofe,  as  the   feckings  and    drivings  of 
I  the  true  faint,     p.  33,  34.   Toedablilh  thefe  fcntimc-nrs, 
i  is  one  chief  defign  of  his  book.      And  thus   far,  I    fully 
agree  with  him,  that  there  is  no  difference  in   kind,  be- 
tween the   religious  exercifes  of   the  unregcnerate,  and 
the  religious    exercifes  of  his  regenerate  man.     And   irt 
this  view,  I   wonder  not  at  his  zeal   againd   this  funda- 
mental fentimetJt  of   a  fpecific  difference^  as    clearly    held 
forth  in  Prefident  Edwards's  treatife  c&ncerning  religious  af- 
\feSiions.  p.    36,  37,    38,    39,   40.     For  his    regenerate 
I  man  has  profefTedly  no  new  principle  of  grace.     And  ac- 
cordingly he  appears,  in  fad,  to  have    no   more    grace 
than  his  unregcnerate  man  has.     Far  he  is  as  great  ait 

enemy 


(    5^     )  StCT.  ilL 

fencmy  t©  Goci's  law,  and  to  the  holy  nature  of  God, 
therein  exhihiccd,  as  the  unrcgenerate.  p.  41,  42,  43. 
And  the  God  he  loves  is  profeiTcdiy  oi  a  different 
charader,  even  of  a  character  fo  different,  that  the  un- 
rcgenerate will  naturally  love  it,  as  foon  j^s  they  '  dif- 
cover*  it,  and  its  favourable  afpcd;  towards  them,  wilb^ 
eui  any  new  principle  of  grace,  p  43.  44 — 48.  And  this 
is  the  true  reafon,  '  ninety  nine  in  a  hundred  '  of  his 
regenerate  men  are  fo  at  a  lofs  about  their  good  eftate* 
that  they  cannot  fee  their  way  clear,  to  make  a  pro- 
IcfTion  of  Godlinefs.  p.  79,  80.  Which  renders  hii 
external  covenant  as  nectffary  for  them,  as  for  the  unre^e* 
nerate ;  for  if  the  door  is  not  opened  wide  enough,  to  take 
in  the  unregenerate,  as  fuch,  his  regenerate  man  cannot 
with  a  good  confcience,  come  into  the  vifible  church.  For 
as  Mr.  Stoddard,  in  order  to  prove  the  dodrine  of  the 
Jpecific  difference  bet'uusen  common  and  Javing  grace,  ng\\i\y 
obferves,  in  his  Nature   of  (aving   converfton,    p.  8.    'If 

*  the  difference  between   faving  grace  and  common,  lay 

*  in   the   degree,  no  man  could  judge  that  bis  grace  isfav^ 

*  ing,  *  And  thus  he  goes  on  to  real'on,  'Mdii  may  know 

*  tha:  they  have  faving  grace,  i   Joh   3   14.   2  Cor.    7,- 

*  10.   But  if  the  difference  lay  in  the  degree,  how  (hould 

*  man  go  about  to  determine   that  their  grace   was  favm 

*  ing  P  che   man  may    know  that   he  has  a  greater  de- 

*  gree  of  confidence,    forrow,  and  zeal  than    formerly 

*  he  had  ;  he  may  have  realon  to  think   that   he    goeihi 

*  beyond   fome  other   profeff)rs   in   thefe   things  *,   but 

*  upon  what   foundation  can  he  determine  that  he  hath 

*  them    in   fuch  a  degree   as   to   Iccure   his  falvauon  »* 

*  Where  has  God  revealed  what  degree  is  faving,  and  what 

*  is  not  faving?  What  warrant  has  any  man  to  judge  him- 

*  felf  in  a  fafe  conditiop,  if  there  be  fcveral  degrees  of  grace 

*  that  are  not  faving  ?  What  rule  can  anv    minifter   lay 
/  down  to  guide  men  in  this  matter  ?   Men  muft  npeds 

*  be  left  in  d, perpetual  uncertainty^  and  remain  in  the  dark^ 

*  ahut  thdr  eternal  fiateJ     Thus  far  Mr.  Stoddard,  But 


Sect,  m  <^    53     ) 

of  thtifq  things  rfvore  ,  hereafter,    when  we  come  to  Con- 

fider  the  new  fcbeme  of  religidn,  which  Mr.   M.  has   ad- 
vancedj  in  order  to  fuppurc  his  external  covenant. 


S    E    C     T    I    O    N     IV. 

Ifai.   xtv.    19.  Ifaidnotunto  the  feed  of  Jatolf^  feekye 
me  in   vain. 

Mat.    vii.  7.  ^,   and  it  Jhsll  be  given  you  \  Seek,  and 
$e  Jhall  find, 

A  view  of  the  exhortations^  and  promifes  of  the  gofpd  :  and 
the  true  reajon  pointed  ml  wh  the  doings  of  the  unri" 
generate  do  not  entitle  to  the  ble£iags  promijed. 


OUR  author,  p.   34,  fays,    *  If  it  (Tiould  be  aflced,' 
'  whether  there  are   any    promifes  of  falvation  t(i 

*  ttiefe endeavours  oFthe  unregenerate  -,  I  readily  arifwcr^ 

*  there  are  none.  The  abfolute  authority  of  God  is 
'  not  fuch  a  limited   thing,  that  he   can    lay  no  com- 

*  mands   upon  his  creatures,  without  adding  a  promife 

*  to  the  per(ormance:  divine  Sovereignty  is  not  incum- 

*  bered  with  fuch  a  tether.*  Tht;le  words  have  led  nic 
CO  take  a  view  of  the  divine  exhortations  and  promi- 
fes thro'  the  old  and  new-tcftament,  21  fevf  of  which 
niAy  be    tranlcribcd. 

^-  H  Exhortations 


(     54     ) 


Sect.  IV. 


ExFiWRTAtlONS  toSiNNIRS. 

Lev.  6.  2 — 6.  If  a  foul  Jin-'- 
hefiall  refiore--he  fhail  bring 
his  trefpafs- offering  unto  the 
Lord  the  Pried  Jh all  meike  an 
atonement  for  him^    hiz. 

Lev.  2^.  40,41.  If  they  fhall 
conjefs  their  iniq^uity-'-if  then 
there  uncircumcifid  hearts    b 
humbled^  ^  they  then  accfpt  the 
funijhment    of  their  iniquity 


1  K.  8.  47,4s.  If  they  fhall 
bethink  themfehes^  and  repent, 
(^  m^ke  fupplication  unto  thee-- 
andfo  return  unto  thee  with  all 
their  heart-  ■  and  pray  unto  thee 
toward-  -the  hcUfe  which  I  have 
'  built  for  thy  name ; 


Promises  annexed. 

Lev.  6.  7.     And  it  /ball  hi 
forgiven  him. 


Lev.  26.  42.  Then  I  wiltrd- 
member  my  covenant  with  Ja^ 
cob,  and  al^o  my  covenat  with 
Ifaac^  and  alfo  my  covenant 
with  Abraham,  will  I  remem- 
ber ;  and  I  will  remember  the 
land, 

I  King.  8 .  49  Then  hear  thou 
their  praytr—in  heaven  thy 
dwelling  place— and  forgive 
thypeepky  &c. 


Prov.    1.    23. 

my  reproof  : 


Turn  you  at 


Prov.  2.  3,  4.  if  thou  erieft 
after  knowledge,  and  lifted  up 
thy  voice  for  underftanding  :  if 
thoufeekeft  her  as  Jilver,  and 
fearched  for  her^  as  for  hid 
ireafures  : 

Prov.  28.  13.  PVhofo  confef 


Jeth  andforfaktth 
his  fins^ 


them^  i.  e. 


Prov.  I.  23.  Behold,  /  wili 
pour  out  my  Spirit  unto  you, 

Prov.  2.5.  Then  fhalt  thoU 
under Sajid  the  fear  of  the  Lord  \ 
and  find  the  knowledge  of  God, 


Prov.  28.13,  ^^^^^fi^^  mercy. 


IfaL 


Sect.  IV. 


X     55     ) 


ExHQRTATlONStoSlNNERS. 

Ifai.  SS'  ^-^^^^  y^  ^^^  ^^^^' 
while  he  may  be  found,  call  ye 
upon  him  while  he  is  near. 

Ver.  7.  Let  the  wicked  for- 
fake  his  waj^  and  the  unrigh- 
teous man  his  thoughts,  and  let 
him  return  u?tto  the  Lordy 

Mat.  7.  7.    4/^— 


—^Seek-^ 
y    Knock^r^ 

Mat.  7.  8.  For  every  one  t^at 
ojketh     -     -     • 

• and  he  that  feeketh^ 

' and  to  him  thatknocketh 

Luk.  18.14.    He  that  hum- 
bleth   himfelfy     -     -     - 

Mar.  16.  16.     He   that  le- 
l^eveth     and    is    baptized^ 

A6t .  3 . 9 ,  Refent  ^  be  convert edi 


Promises    annexed. 

Ifai.  45.  1^,  Ifaidnot  to  tbi 
boufe  of  Jacob,  feek  ye  me  in. 
vain, 

Ifai.  ^c,.'  7.  And  he  will  have 
mercy  on  him,  and  to  cur  God^ 
and  be  will  ahujtdantly  pardon. 


Mat.  7.  7.    And  it   ffjsill  he 
given  you. 


Mat.  7.  J,  Andyefhall find. 


And  it  fhall  be  open- 
ed unto  you. 


Mat.  7.  8.  Recieveth. 

-""    findeth, 

it  (Id all  he  opened,    ■ 

Luk.  i"^,  14.  Shall  be  exaltei, 

Mark  1 6.  16.  Shall  be  faved'^ 


A  6b.  3.  19.    ^hat  your  Jim 
[may  be  blotted  out. 


Thefe  texts^are  a  true  fpcclmen  of  the  whole  tenor  of 
tfec  facred  writings  on  this  fubjed,   and  Jet  the  candid 

rcadc? 


(     5^    )  SfCT.  IV, 

reader  ftop,  and    look  over  them    two,  or    three  times, 
and  coFiudtT;  andthif)k  for  himfeU  ;  and  the fe  and  fucl^ 
Jike  'Cma^ks  will  rife  in  his  •mind  of  themfelves  ;  or,  at, 
the  leaft,  the  t;ruti>  oi  -;hem  will  appear  pl^iiii,  as  fbon'W 
mentioned.       ;   '         •  —  ,\  ' 

1.  There  are  dircdlions  given  .to  finners,  in  the   holv 
fcripcures,  in  and  by    whichj  a  full  anfwer    is   given   ta 
that  queftion,-  what  {hall  we  ds  to  hefaved  ?    and  beyo^ij 
difputc,  it  is  thdr    duty    and  intertll    to   fellow    Gpp'ai 
directions,  immediately,  and  wip)out  the  ica;ft  delay.  ^ 

2.  'There  arc  promifes  ijnade  to  fjnncrSi  •^yithpuc  ^^-^ 
ceprion,  entitling  them  to  a|l  the  bltfilngs  of  the  gofpel, 
upon  dieiT  co/T^jlyiRg  vvitk  God's  diredlions.     -    -  .*:,?,!. 

3.  Thele  pron)iles  are  not  of  the  narure  of  general 
encouragements,  rcndcjing  it  hopeful,  yet  leaving  it  un- 
certain;, wh^chfr^  finners  fhould  obtain,  if  ihicy  CiDJDD4.^Iy 
with  the  dircclions  given  tihcm  by  God  :  but  they  arc 
^s  plain,  fqll.  and  expr.efs  promifes,  as  any  in  the  bible, 
and  do  eftsbjiih  3^  certain  and  univerfal  cenneclion,  thus, 
Whofo  confejjeth  and  ferfaketh  %i5  fim  fliall  have  mercy.  This, 
promifc  extci[)ds  univerfdUy  tq;^)!  who  i-^«/^;  ^^'^.^orf^ 

i 

*  Q.  If  a  fi^l  tn^cr  \%  .given  to  that  ^uefiion'  hx'  Gofl  himff If, 
why  do  a^akeaed  {iriners  coofindc  to'  repeat  it  ?  Why  ^0  they  ftill 
Uy^lVbat  ^/all  uji  do  to  bt  f&t'ed  ?  jif  Qod  has  auiwcrcd.ihe  qucftioB, 
Why  .ire'Vhi'y-a^'^alo^  ?   r-./>:.^  .-^v.:  l:.'-.'.  .v..  ..q\V;a?. 

A.  God's  enfwer  d  jcs  not  fuit  (heir  hearts,  and  fo  they  are  deaf  to 
J|  -  G/id  iipciksj  afi<^  rp]c«ki'»iain  .cJ0p^|h,-i)a'' -iHey,  ^o^ippt  bc^rf 
God  tii^i^Uia'r'',  and  your  (ou\  Ihall  //vr—Th'ey^have  :fafsj'.  but  iK<;x 
arc  nncircumciltd  Pagan  ears  ;  andlfo  /'«  Besrfng,  t'hey  htd't  -vci;  neithtr 
d*  thty  under/land.  For  evrry  good\ and  hontfi  htart  btan  tht  'word,  ii«- 
.4#r>f«n^V^^  4*/ ^.^'^r'-^ >«?♦•! -'^^'^.*»"^  fii^af^tCs  an«j  bl^^^nefaMf 
wnoUv  of  a  criminal  nature.  This,  when  ibefamrjnc  <;^n)e,  the  pro- 
digal fon  cried,  Wh^t  ihdll  I  do  fl  Thc"ng))t  acfwer  was  phiii'atjrf 
«^>'  to  a  good  and  horeR  hearu  |Bot  he  hated  to  g©  home.  For  as 
>if,hi»  Tie^rt.wis^opp^iite.^o  .it  /.Tft«rci«Te  he  f&^id,  "^X'-tt'iU  go  iL»i 
join  myfelf  to  «  f  i\^^«|i;o/  ti^<?t  cowptry,  and  feed  his  fwine.*  /?«/  i^^htn 
he  tmme  /«  himjelf,  he  irfianily  felt 'it  thro'  and  thro*  his  heart,  that  it 
-ivas  his  preteo;  duty.aad  iniercil,  iraqmedittely,  to  «/■///  andgott^hit. 
fathiP.'  And  ftbif  in^  tot'iht  vicioas  Sate  of  his  heart  prcrcRied 'him 
knovvfng  thiii  fcfefcrc:.  ? 


S«<:t.  IV.  (   -57  .) 

their  fms  y  and  (ftablifhcj  &  certain  conneSion,  th^  Ml 
kavs  mercy.  But  that  there  never  was  one  who  failed, 
:jinci  never  will  be  opc  .who  .will  fail,  who  com{j>iies  witK 
God's  dir^ftion$,  is  evident  from  the  tefljmony  of  hini» 
who.  cams  from  i;hc  Faihcr's  bpfom,  and  knev/  the  mind 
of.  God,  and  cafne  into  this  world,  to  reveal  it,  unto  us. 
For  he  fays,  not  9n]y  4fi,  ani  it  fljail  le  given  yen  •,  buc 
he  adds.  For  every  one  ibat  fjketh^  receivitb.  From  whick 
we  have  as  full  cvidcnfe,  as  we  h;ive  that  Jefus  is  the 
Son^of  God,  that  there  never  w^s,  and  never  will  be  one 
finwle  inflancc  among  mankind,  who,  according  to  this 
direction,  ever  did  ojk^  or,c.v;er  will  ajkj,  for.  the  ,blefriDjg,$ 
9^  }^\)P  8;t)lpel,  and  .^ail-  of  receiving  ;,  pQr  every  om  thai 
^/liet,(>  remvetb.  So.  A^zia^. ^IJear  4tJji your  ^cul 'frp all  live  \ 
JjO-p'k.  unto, me,  and  he yej'a^fd'. all  ye  en^s,  iof  tls^  earth  ;  ^yhtir 
foever  mfU  kt  him  come,  \.J^^  'unto  me^  ImUi^ 

no  wije  cafi^outy  ice.  &C.  &c.\all  prove  th^  fame  poinr. — 
Btrfisies  .all,  this^  and  chat  which  confirms  ^he  point  (lilt 
farthi^r,  Is,  that;  dcftruitioi?  ■  is  threat.CQed.  only  to  ^hpfe 
wj>a  rt  f  g  le  jo  hea  rken„tb  God 's  di  regions :  Pro  v.  i .  2  4^ 
jj,,^ .;  ^4 f^ fife.  I  bMve  c^litd  and  ye  refujed^  1  have  ftretchod  cut 
my  ha>j^,4f\^  ^KW^  regarcledX  but  ye  hg^ve  fat  .aJ.  nought,  all 
my  ccunjfifind^  fvculd  none  of  .my  reproof  '.Taljo.wiU  laugh' at 
your  cfila;^Uy^~  But  _oa«tiie;Oib,er  ha;id,  ,vcr- 2j.  Turn  a f 
my  rsfrao^^  p^nd  I  wijlj^o^  iut  my  Ifirit  i^ntt^  ysu.-^ — A^'^^ 
4.  .:T}jicfc  pxomi^ ;4ff,fftabli& ja,iccr;taLn  conncilipa 
P9t;W,c;e^^  the  firft  ac^i,  ofj  tomjjri.4ncc%yj.t;h.  ciif-fe  diredions^ 
3Uid  th.e!%ifings  of  tb^^o/p^i..  ,  Ij^^ejtrdi-w^'re  ofic;  ^^^gf 
compliance  cakes  place,  linners  wiHiCoiaUpjt^c'in.a  poiy^^ 
of  cooipiiance.  As./or.e>(ampl,c.  W.hea  the  .prodigal 
fon  ,rec,u^.^ed  home  to.hiis  father,  he  was  -upon  thc^irft 
a(5t,  upon  his  firll  return,  received  as  a  child,  and.eiui,- 
ikd  tq  all  the  privileges  of  luch.  But  thermit  is  equalJy 
true,  he  never  left  his  father's  houfe  and  turned , prodigal 
again,  as  he  had  done  before  ;  but  ou  the.  contrary,. he 
^Drought  forth  fruit  meet. for  repentance.  And  as  he  was 
jthus  received  ©p  his  firfl  return,  fo  it  is  in  all  inflances. 
For  'wkofo  ccnJe^Hh  andfor/ciketb  his  fins  (hali'havs  mercy. 

And 


r    5S     )  Sect.  IV. 

And  again,  JJk,  anditjhnllhigivcnyiu  ;  for  every  one  that 
ajketh  receivtth.  If  the  firfl  ad  of  compliance  with  thcfe 
dirc6lions  fhould  not  entitle  to  the  bleffings  promired,  by 
parity  of  reafon,  the  fecond  aft  of  compliance  might  not 
entitle.  And  fo  it  might  ^£me  to  pafs,  that  fome  who 
comply  with  God's  diredlions,  might  fail  of  the  bleflings 
promifed',  contrary  to  the  plain"  tenor  of  all  the  promifes. 
See  Joh.  4.  14.  and  5.  24.  Mat.  ro.  42.  A61.  2.  ^%.  and 
16.  31.  Eph.  1.  13",  14.  Phil.  I.  6;  . 

5.  Thefe  promifes  make  it  certain,'' that  among  all 
the  unpardoned  fmners  in  the  world,  whatever  pains  they 
have,  any  of  the*m,  raken  in  religFon,  yet  there  is  not  one, 
who  ever,  in  any  one  fihgle  adl  did  comply  with  God's 
directions.  For  had  they  complied,  they  would  have 
been  pardoned.  ,  For  God  liimfelf  hss  faid  if:  'Let  the 
wicked  i or  fake  hii  wa'^,  aM  the  ithri^htecus  ^nan  his  thou^hts^ 
and  turn  to  the  Lord,  and  he  zvjf}  have- mercy  on  him  ;  and  t§. 
eur  Gcdifcr  he  'Ci)Ui  abundantly  pardon.  And  our  bleflccj 
Saviour,  in  his  feftiion  on  thc^  Mounr^  drredls  us  to  pray 
for  pardon.  When  ye  fray ^  fay-. — —Forgive  us  cur  debts, 
'And  then  \ood  df^chres,  Jfi;'a?!4  it  fhall  be  given  you.  And 
tfien  to  put  his .  meaning  fdr  ;e\^er  beybnd  dift^ate,  he 
rdds.  For  eijcry  one  that  aJJ^eth  rccei'ceth,"  lie,  therefore, 
whofe  fins  arc  not  pardoned,  tievdr  yef,  in'- the  whole 
cburfc  of  his  life,  did,  (b,  m.uch  is  once^,  conFtft  artd  for- 
fake  them,  and  afl^'God  to  fofgivc  hiip,  according  tp 
divine  dircdtioh':  no  not'once/  '  'Tx^  difbelicvc  this  point, 
is,  in  cfFedl,  to  dlfbelieve  thfeWhde  pf  divine  revciation; 
For  he  that  bclieyi^th  n6t  chfs,  hath  w^^<r  God d liar—  ' 
Now  if  thcfc  things  arc  true,  we  may  hence  learn, 

I.  That  Mr.  5/7^.'/<f^);^«'s'fcherhe,  relative  to  diredi- 
ons  to  be  given  to  finncrs,  is  nor  agreeable  to  the  word 
ofG9d.'  For  he'fays,  *  Let  all  tlie  prophets  and  apof- 
'  tics  be  CGnfuked  upon   the  queftion,  what  is  required 

*  of  us  in  order  ro  acceptance  with  God  ?  we  fhalJ  find 

*  their  unanimous  reply  to  be,  every  thing,  or  nothing,* 
For,  according  to  Mr.  Sandeman^  the  finner  is  pardoned 
before  repciuance,  and  fuifh  is  not  aa  a^^  but  a  mere  paf-- 


!5ect..  IVi  (     59     ) 

Jive  thing.     So,-  therefore,  'nothing'  Is  to  be  done  by  tht 
lanncr,  in  order  to  pardon  and  juftification.     For  no  vo^. 
licion,  ad,  or  exercife  of  nVrnd  whatever  is  needful  in        \ 
order  to  it/    And  fo,  no  diredion  at  all  is  to  be  given. 
For  Mr.  Sandeman  ipeaking  of  the   atonement,  fays,  'All 

*  its  true  friends  will  join  in  affirming,. that  Chrift  camd 

*  to  render  i^enitentfinmrs  accepted  unto  everlajling  life^  by 

*  the  works  which  he  himfelf  wrought,  and  thus  by  the 
'  difcovery  0}  preventing  goodneCs,  to  lead  than  to  repentance,^ 
— Thus  they  are  regenerated  by  Ugbt^  according  to  Mr. 
Sandeman, — But,  from  what  has  been  faid,  nothing  can  be 
plainer,  than  that  both  the  old  teftamentand  the  new,  do 
give  diredions  to  Tinners,  to  do  fomething.  Thus  when 
thofe,  who  were  pricked  at  the  heart  on  the  day  of  Pentc- 
coft,  afked  P^/^r  and  the  reft  of  the  apoftles,  faying,  Men 
and  brethren^  what  (hall  we  do  ?  Peter  did  not  fay,  '  be  per- 
fect •,'  nor  did  he  fay,  *  do  nothing  :'  but  he  faid.  Repent 
and  be  baptized  in  the  name  of  the  Lord  Jefus  for  the  remif- 
Jton   of  fins.      So   again,    a  few  days   after.  Repent  and 

he  converted^  that  your  fins  may  he  blotted  out.  And  when 
the  trembling  jailer  put  the  queftion  to  the  apoftle  Paul, 
What  jh all  I  do  to  bejaved  ?  his  anfwer  was,  Believe  on  the 
Lord  J  ejus  Chriji^  and  thou  fkalt'be  faved.  To  fay,  there- 
fore, that  there  is  'nothing*  to  be  done  in  order  to  falva- 
tion,  and  fo  no"  diredions  to  be  given  to  fmners,  is  di- 
redly  contrary  to  the  holy  fcriptures. 

Mr.  Sande?nan's  Icheme,  in  a  few  words,  is  this  :  Thac 
we*  are  to  give  mflrudion  to  the  unregenerare,  but  no 
exhortation  at  all.  We  ars  to  hold  up  the  truth  to  their 
.  view,  with  its  evidence,  that  it  may  firike  their  minds, 
give  them  hope,  and  beget  love.  For  regeneration  is 
wrought  by  light,  and  is  the  efFed  and  fruit  of  faith. 
But  no  call,  no  invitation,  no  diredion,  no  exhoirtation 
is  to  be  given  •,  becaufe  no  volition  is  to  take  place  be-  /- 
fore  juflification.  For  the/fingle  belief  of  the  fimpic 
truth,  in  which  fimple  belief  no  volition  is  implied,  is  the 
only  thing  implied  in  that  faith  by  which  wc*«re  juftified. 
But  no  means  can  be  proper  to  be  ulcd  fQr  tne  produdi- 

o» 


C     Co    )  Sect.  I\ 

on  of  this  faith,  but  merely  hoWing  up  the  fivnpjk  t^'uth^J^ 
with  its  evidence  to  view.  This,  therefore,  is  the  "vi^hblc 
the  preacher  has  to  do.  And  the  truth,  ai.  fobh  iii 
kaown,  gi^es  hope,  and  fo  begets  love  to  itfclf.,  juft 
as  the  news  of  a  large  importation  of  corn,  in  an  ifland 
perifhing  with  famine,  as  it  Ipre/ids  thro*  the  ifland, 
gains  credit,  gives  hope  of  relief,  and  begets  love  to  that 
which  is  to  relieve  them.  And  all  Godlinefs  confifts  \r^ 
love  to  that  which  relieves  us.- --This  is  Mr.  Saride- 
man's  fcheme.---N.  B.  (i.J  he  has  the  fame  notion  of 
total  depravity  and  regeneration^  with  Mr.  M.  vii| 
That  the  carnal  heart  is  at  enmity  only  againft  that 
chara<fler  of  God,  which  is  exhibited  in  the  law  :  but 
as  to  that  charadler,  which  is  revealed  in  the  gofpel,  th^ 
carnal,  unregeneratc  heart  is  difpofed  to  lov«  it,  as  foeri 
as  known.  Juft  as  the  news  of  the  importation  of 
cl)rn,  in  fach  a  farhifhed  ifland,  will  be  agreeable  to 
every  inhabitant,  who  hears  it,  and  underftands  it^' 
(I.)  In  both  Mr.  Sandeman\  and  Mr.  Matber*%  fcheme,' 
we  need  no  new  principle  of  grace  ^  in  order  to  love  God, 
any  more  than  the  famiQied  inhabitants  of  the  ifland, 
needed  new  ftomachs,  in  order  to  love  bread.  And 
therefore  (3.)  the  regenerating,  fanftifying,  influences 
of  the  holy  Spirit,  ©n  both  fchemes,  are  ablolutely 
ncedlcfs.  For,  (4. )  as  we  are  not  to  be  reconciled  to 
that  charader  of  God,  againft  which  we  arc  at  enmity, 
but  only  to  a  character,  which  is  fo  agreeable  to  our 
hearts,  in  ournatural  ftate,  that  it  will  beget  love  to 
itfelf,  as  fobn  as  known,  on  which  account  we  need  n^ 
new  principle  of  grace,  in  order  to  love  it  \  fo,  for  the 
fame  reafon,  the  regenerating,  fan(^ify in g  influences  of 
the  Spirit,  are  ncedlefs.  Even  as  it  was  with  Jacobs 
when  he  went  to  Padanaram,  to  get  a  wife  ;  tha  (late 
of  his  mind  being  fuch  by  nature,  that  he  would  love 
Rachel^  as  foon  as  feen,  he  therefore  needed  no  fuper- 
natural  influence  to  difpofe  his  heart  to  love  her.  (^.) 
On  both  fchemes  the  finner  is  pardoned  before  repen- 
tance.    For  he  believes,  firft  j  then  he  is  juftified  j  and 

thcrt 


^StcT.  I^.  (    6i     ) 

then  he  hopes  ♦,  and  then  he  is  regenerated,  and  loves  i 
and  then  he  repents.     But  to  return, 

2.  From  what  has    been  faid,  we  may    alfd  fee,  that 
Mr.   Mather  is    equally  miftakcn,    in'  infinuating,    thic 
^ririners  may    comply  wich  the  exhortations    and  dire<fti- 
'bns  of  God  10  finners,  and  yet  be   entitled   to  no  pro- 
'inire.     For  God  has,  as  we  have  feen,  in  the  moft  plaia 
and   exprefs  tnanncr,  annexed  promifcs  CO    his  exhortati- 
ons and    di'rcdions.     Our  author   fays,    *  The  abfolutc 
*  authority  of  God,  is  not  luch   a  limited  thing,  that  he 
^  can    lay    no  commands  upon  hrs    creatures,    without 
""  adding  a  promife  to  the  performance.'     But  the  c,reed 
of  even   all  the  anciest    patriarchs,  fhort  as  it  vyas,  had 
this    for  one  article,    thAt    God  was   Are'uaa'rhr  cf  thoTc 
wb9  diligently  feek  bim.    Heb.  ii.  5,  6.     And  under  the 
'Jewifhdirpenfation,  God  afHrms, -that  He  never Jaiito  the 
hotife  $f  Jacobs  feek 'setnyf0[ce  in  vain,    \Wu   45.    ^9.  AnH 
■^^hen  the  Son  of  God  appears  in  ficfh,  he  Tpeaks  plainer 
•ftiii,   Jjk^  and  it  Jhall  given  yoli  \  ftek,   dhd  ye  jIo^U  find  ^ 
'knccky  and  it  /ball  he  ofened.     And  to  fix  and  fettl-  us  for- 
ever in  the  belief  of  this   point,    he  goes    on   fo  reafok 
ihus.  Or  what  man  is  there  of ysu^whcr.:  if  his f on  ajk  bread^wiil 
he  give  bim  a  (lone  ?  Or  if  he  c>jkafiJh,voillhegive  him  afcr- 
'fent  ?  If  ye  then  being  evil,   know  how  to  give  good  gifts  to 
xymr  children,   ho'^'f  much  more  (hall  your.  Father  who  is  in 
■heaven^  give  good  things  to  them  that  afk  him  .?---'To  them 
that  afk  him'--- be  they  who  they  will  of  all  th?' humari 
race.     For, the  gofpel  is  by  dii^inc  order,  to  be  preached 
to  ^1/fry   creature,     An6  whofoever  will  let  him  come  ;  ,and 
he   that'  cometh  fhallin  no  wife  he   call  eut.  —  The    war- 
rant to  come  to  the  throne  of  grace,  is    founded   in  th^c 
blood  of  the  Son  of  God  :   for  he  has   opened  a  wdy,ij}ta 
the  holieft  of  all,  hy  Ins  oivn  blood.      And    the   invitatit^n^ 
of  the    gofpel  are  given    to  all,    without  exception.     Go 
.J  ye  into  the  high -ways  ^  and  as  many  as  ye  find,  bid  to  the   mar- 
1    riage.     Any  finner,  thcretore,  on   this   fide   hell,    has    a 
jgood  warrant  t©  come  to  the  throne  of  grace,  to  confeft 
his  fins  to  God,  and  to  afk  forgivcnefs  in   the  nam«   of 

I  Chrift. 


(     ei     )  Sect.  IV» 

Chrifl.  And  no  finner,  who  hath  done  fo/in  the  manner  in 
which  G©d  has  direfted,  ever  went  away  from  the  thr«nc 
of  grace  unpardoned:  but  it  has  always  happened  to 
him,  AS  it  did  to  the  prodigal  Ton,  ivbtn  he  wms yet  afar 
cff^  bis  father  faw  hwiy  a'ndhad  csvipajion  on  hinit  and  ran^ 
and  fell  qh  his  neck^  and  kijpd  him.  Of  the  truth  ©f  this, 
we  have  the  fame  evideoce,  as  we  have,  that  Jcfiis  is  the 
MclTiah.  For  he  hath  faid,  that  every  one  that  asketb^  re^ 
ceivetb.     Therefore, 

3.  From  what  has  been  faid  on  this  fubjed,  we  may 
learn,  that  thefe  words  of  Mr.  Stoddard^  before  quoted, 
are  ftri(fl:ly  true.  Spealcing  ©f  the  lanregenerate  fmner, 
he  fays,  '  they  do  not  the  thing  that  God  commands  : 
there  is  no  obedience  to  God  in  what  they  do  :  they 
don't  attend  the  will  of  God.'  *  For  if  they  did  attend 
God's  direflions,  and  obey  the  divine  exhortations,  and 
esky  sind/eeky  and  knocks  as  they  arc  commanded,  they 
would  obtain.  The  only  reafon  their  prayers  are  not 
anfwered,  the  only  reafon  they  asky  and  receive  not,  is, 
hecaufe  they  ask  amifs,  i.  e.  becaufe  they  afk  not  as  God 
dircds  them,  but  in  a  manner  contrary  to  his  diredlions. 

Sa 

*     *  Men  In  their  nstural  cocelltion  are  guilry  cf  a  world  of  fin.-* 

*  Their  very  religien  is  iniquity.   Ifa.    i.    5.— They  pray    for    hoH- 

*  nels,  but  oppofe  ii.    [oh.  5.52    Tbtf  have  not   the  io've  of  God  in 

*  thtm.     They  praiie  God  becaufe  of  his  excelleocy,  but  they  don't 

*  believe  him  to  be  fuch  an  one  ;  it  is  a  burden  to  them  that  they  fuf- 

*  pe£l  it,   ard  they  wifh  he  were  not  fuch  an  one.     They  wilh    God 

*  did    not  iee   their    hearts,  and    had    not    poiver    to  avenge   him- 

*  ie!f.  There  is  nothing  bat  hypocrify  in  all  they  do.  Theycon- 
'   ith   their  fing,  and  bewdil  iheir    iniquities,    but  th::y  have  no  God- 

*  ly  forrow.     They  put   op  earoeft  retjuefts  for    holinefs,   but   don't 

*  fmccrely  defire  it.     They  ftrivc  againft  fin,  af>d    all   the  while  ar« 

*  cheriftiing  of  it.      They    have    pangs    of    fifredion,  but  no  love. 

*  They  have  fome  affeftion  to  faintt,  bui  hate  real  holinefs.  They 
'  are  zealous  :=;gainft  (ome   fins,  but  hate    none.     They   are  driving 

*  for  falviiion,   but  refufc  the   offers  of  it.      Sometimes    God  tries 

*  them,  by    convincing  them  of  the  great  danger  of  iheir  damnation,' 

*  and  they  (hew  a  dreedtul  wicked,  rebellious  fpirit,   that    they    are 

*  feared  to  fee  thcmfelves.     There  is    agreat  deal  of  the  fpirit  of  ihf 

*  devil  in  them.'  Sioddatd's  J^aturi  of  (enverfiin.   p.  96,  97,  98. 


SicT.  IV.  (    ^3     ) 

So  again,  the  enJy  reafon  they  feek,  and  do  not  find,  is» 
bccaufe  they  feck  amifs.  i.  e.  as  Mr.  M.  exprefles 
if,  '  aim  ac  what  can  never  be  accomplifhed,  even  to 
eftablifh  their  own  righteoufnefs,*  and  will  not  fuhmit 
them/elves  to  the  right eoujnefs  $f  Gcd.  For  Jba  that  coveretb 
bis  Cms  /hall  not  proffer  ;  hut  whojo  confejjitk  and  forfaketk 
ihem^  (hall  have  mercy,    ^^     And,  thcretore, 

4.  The  true  reafon  and  the  only  reafon,  that  the  do- 
ings of  the  unrcgenerate  do  not  entitle  them  to  theblef- 
fings  promifed  in  the  g^fpel,  is,  bccaufc  in  all  they  do, 
there  is  no  one  afl  of  compliance  with  God's  diredlions,  - 
For  if  it  is  true,  that  vohajo  confejfctb  and  forjaketh  his  fins. 
Jhall  have  mercy  -,  then  it  is  equally  true,  that  he,  who  hath 
not  found  nr.crcy,  never  did  confefs  and  forfake  his  fins, 
according  to  the  divine  dirtdion.  If  it  be  true,  thac 
every  $ne  that  askelh,  recei'yeth  \  then  it  is  equally  true, 
that  the  unpardoned  finner  never  did  a(k  pardsn  at  the 
hands  of  God,  in  the  fenfe  of  the  text.  For  t«  fay,  thac 
I  have  cenfejfed  andforfaken  myfms^  I  have  asked  pardon  in 
the  name  sf  Chrift^  according  to  the  divine  direSlion  \  yet  I 
have  found  no  mtrcy^  God  hath  not  forgiven  r,je^  15,  if  wc 
may  ufe  the  language  of  infpiracion,  to  make  Gffdaliar^ 
Therefore, 

To  fay,  that  the  unregeneratc,  in    their  endeavours,. 

da 

*  Great  paUs  have  been  takeo  to  mifreprefent  and  blacken  this 
poiit.  It  h«th  been  faid,  that  we  affiimy  that  the  uoregenerate  are 
noi  required  xo  fttk,  or  ftrvve^  or  pray.  Whereas,  in  trucn,  we  affirm*. 
That  the  unregenerate  are  required  to  feek^  and  ftrive,  and  pray :  But 
then^  we  add,  chat  *  they  do  not  the  thing  that  God  comin«cds.*>-^ 
The  qucrtioni  therefore,  is  not,  whether  God  requires  the  unregene- 
rate io  feek,  and  firi'vi,  and  pray  :  £ut  the  only  aueAion  is,  whether 
they  •  CIO  ihc  thing  that  G^d  commarids.'  This  is  the  p^int  in, 
difpute.  St.  Paul  has  declared  for  cur  Gde  of  the  quslUon,  in  &» 
ftrong  terms  as  ever  wc  uftd,  in  Rom.  8.  7,  8.  Tht  carnal  mind  is 
net  jubjeS  to  the  lanv  of  God  ^  neither  indeed  can  bt.--^  And  dare  aa^f 
r  Cjiriitian   allow  himrelf>/to  hate,  and  to   blacken    a  doctrine  taught  / 

by  an  inlpircd    apoftle  ?    Or  is   the  dodlrine   fo  odious   to  any,  thai  / 

they  will  not  believe,  that  ^c  did  liH  iMvh  it,  however  ftron^ly  his        / 
words  fxprefs  ij  f 


(     ^4     )  S^^Tv-lV^ 

do  the  things  that  God  commands  them  to  do,  and  that> 
yet  there  is  no  promile  to  their  doings,  is  exprelsly  ^Ot] 
contradi(5i:  the  word  ef  God.  For  he  never  /aid  ig  tbe^ 
houje  §j  Jaceh^  feek  ye   my  face  in  'vaiyi. — And,  therefore. 

The  queftion  between  Mr.  M.  and  us  is  not,  whc*» 
ther  Gad  has  required  the  unregcncrate,  to  ask,  andfeekts 
and  knock,  and  Jirivc^  and  Uhour,  It  is  granted,  that  he, 
has.  And  it  is  afFirmcd,  that  G«d  has  promifed  the 
bJefllngs  of  the  gofpcl,  to  a  compliance  with  thefe  di-; 
redions,  in  God's  fcnfe  of  them.  But  it  is  alfo  proved j^^ 
from  Mr.  M*s  own  words,  that  the  uil regenerate,  *  aSj 
fuch  '  toufe  Mr.  Stoddard's  wordi,  '  do  not  attend  the 
will  of  G©d  :  do  not  the  thing  that  he  commands  ;*  bc«. 
caufcas  Mr.  M.  fays,  '  There  is  no  prcmitcoi  falvati--, 
on  to  their  endeaveurs,'  Whereas  God  promi/es  /alva*^, 
iion,  to  ihofi  wkfi  compk   with  his  dire^ions.  , 

Now,  therefore,  let  Mr.  M.  either  ukc  fides  with  the- 
'^rw/W;<j»;,.and  fay,  that  there  are  promifes  to  the  doings  of 
tke  unregenerate  :  ©r  let  him  join  with  Mr.  StQddardy  andi_ 
fay,  that  '  they  do  not  the  thing  that  God  commands  r 
there  \%  no  obedience  to  G©d  in  what  they  do  ;  they' 
dont  attend  the  will  pf  God.'— Or  let  hirn  openly,  and, 
plainly  declare,  '  that  God  has  direil:ed  Tinners   what  t© 

*  do,   that  they    may  be  faved  ;   but   it  is  not   beft  that 
*. finners  fhouid  be  arged    to  follow    thofc  diredions, 

*  which  God  has   given    them,  which   if  they    do  fol- 

*  low,  they  furely  will  bcfaved.     And  that,   therefore, 

*  -he  is  determined,  to  dired  them,  to  do,  as  they  do\; 
'altho'  there  is  no  promife  to  their  doings.  Yea,  al-\ 
* 'tho'  it   IS  certain  bciore   hand,    that  they  nev$r   will. 

*  acccmplijh  the  thitig  tJbey^iim  at,* 

A  Miniftcr  of   Chrift  is  lent  to  preach  the  gofpel  taj 
the  Indians,  and, 

^eftion  I,   Is  it  not  the   duty  of  the  liidians  to   af- 
fcmble,    and  hear  him  ? 

■  Anf^er,  Yes,  it  is  their  duty  to  afTemble,  to  hear  the; 
gofpel  |i)reached.  If  the  God  of  nature  fpeaks  to  men,': 
men  ou£hc  to  hear.— But, 


Sect.  IV.  (     %     ) 

Q^  2.  Is  it  not  their  duty  to  come  to  hear  ii&ul> 

good  and  honcft  hearts,  the   firft  time  they  come  ? 

A.  Yes,  it  is  as  really  their  duty  to  come  and  hear  with 
good  and  honeft  hearts  the  firfttimc,  as  it  is  at  any  fuc- 
ceeding  time.  For  it  is  as  really  the  duty  of  Pagans  tp 
be  well  difpttfed  toward  the  true  God,  who  made  them, 
and  ready  to  hearken  to  his  voice,  as  it  is  the  duty  of 
ajiy  ot.  the  human  kind.     Rom,  i.  20,  21,  28. 

Q,  5.  But  if  they  have  aJl  of  themypapan  hearts, 
fhall  they  come  and  hear  with  their  pagan  hearts,  in  a 
pagan  manner,  rather  than    not  come  an«i   hear  at  all  ? 

A.  If  they  come  with  pagan  hearts,  in  a  pagan  man- 
ner, they  fin  greatly.  If  they  refufe  to  come,  their  fm 
is  greater.  If  they  come  with  pagan  hearts,  in  a  pagan 
manner,  they  are  in  great  danger  of  turning  a  deaf  ear 
to  the  gofpel,  to  their  own  deftru(5lion.  But  if  they  re- 
fufe to  come  «»^all,  their  perdition  is  certain.  So  then 
it  is  for  their  intercft  to  come  with  pagan  hearts,  in  a 
pagan  manner,  rather  than  not  to  come  at  all.  Rom. 
IX).   14. 

Q^  4.  Is  the  miiHonary  authorized  by  the  cemmiflioix 
of  Chrift  to  baptize  thefe  Pagans,  as  well  as  preach  the 
gofpel  to  them  ? 

A.  The  commifTion  of  Chrift  authorizes  kim  to  preach 
to  them,  while  Pagans  ;  but  not  to  baptize  them  until, 
they  become  believers.     Mark  16.  15,  x6. 

CK  5.  Suppefe  two  Indians,  in  otker  refpe(^s  equ-al, 
one  has  heard  the  gofpel  twenty  years,  the  other  never 
heard  of  it,  both  die  Pagans  in  heart,  which  will  be  mod 
miferable  after  death  I 

A.  He  that  hath  heard  the  gofpel.  For  he  that  knows 
his  mailer's  will,  and  docs  it  not,  Ihall  be  beaten  with 
many  ftripes.     Luk.  12.  47,  48. 

Q^  6.  If  f©,  why  is  not  a  birth  and  education  in  the 
heathen  world  to  be  preferred  ? 

A.  In  a  land  of  gofpel  light  there  is  fomc  hope  of  fal- 
yation  from  eternal  mifery  :  In  Pagan  darknefs  there  i^ 


(     66    )  Sect.  TV. 

no  hope  at  all.     Luk.  lo.  lo,  i  r,  12.   Ad.  4. 12.  Eph. 
2.  II,  12. 

Q^  7.  Is  there  then  greater  probability  of  the  conver- 
fion  of  fome  Tinners  than  of  others  ? 

A.  Acfftrding  to  the  rule  by  which  mankind  judge  of 
likelihood,  viz.  That  like  things  have  been  went  to  take 
place  in  like  circumflanccs,  it  is  more  likely  that  fome 
Tinners  will  be  converted  than  others.     Thus,  more  were 
converted  am^ng  the   pofterity  of  Abraham,   from  his 
day  to  the  day  of  Chrifi,  than  in  any  other  nation  in  the 
world,    thro'  that  period.     So   more  were   converted  a- 
mong  thole  who  attended  the  .miniftry  of  John  bap  tift, 
of  Jefus  Chrifi,  and  of  his  apoftles,   than    among  thofe 
who  never  heard   them.     So  there  is  more  hope  of  the 
converfion  of  the  children  of  godly  parents,  who  are  in  a 
pious  manner  devoted  to  God  in  baptifnn,  and  who  are 
brought  up  in  the  nurture  and  admonitien  of  iheLord  ; 
than  there  is  of  the  converfion  of  the  children  of  ungodly 
parents,  who  are  brought  to  baptiim  merely  to  be  in  the 
fafhion,  and  who  are  brought  up  according  to  the  courffr 
of  this  world,  in  the  fervice  of  diveric  lufts  and  pleafures, 
to  lire  in  malice  and  tnvy,  hateful  and  hating  on«  ano- 
ther.    And  lo  it  is   more   likely  that  they  will  be  con- 
verted, who  live  under  an  orthodox,  pious,  faithful  mi- 
nifter,  and  under  the  watch  and  care  of  a  church,  whofe 
members  walk,  with  God,   and   the  light  of  whefe  holy 
examples  fhines  all  around  them  ;  than  they,  who  live 
under  an  unfeund,  ungodly,  unfaithful  minilhr,  and  ia 
the  company  of  carnal  and  loofc  profefTors,  who  join  to 
hate  and  to  blacken  the  true  dodlrines  of  the  gofpel,  and. 
td  ridicule  a  life  of  ftri(5l  piety.     And  fo  it  is  more  likely 
that  they,  who  are  under  deep  and  genuine  legal  convic- 
tion will  be  cofiverted,  than  they  who  are  quite  fecureia 
fin  ;  and  more  likely  that  awakened  finners,  who  forfakc 
bad  company,  and  every  external  vicious  pradlice,  and 
fpend  much  time  in  reading  God's  word,  in  hearing  good 
preachijug,  in  meditation,  in  fecret   prayer,   and    withal 
tcafefs  their  faults  to  thofe  they  have  ill-ufcd,  and  make 
■'  "  '  '  reditutioa. 


Sect.  IV.  (     ^^     ) 

reftitution  to  thofe  they  have  injured. --More  likely,  I 
fay,  that  awakened  firincrs  will  be  converted,  who  take 
this  courfe,  altho'  moved  thereto  merely  by  legal  terrors, 
and  fclf-righceous  hope,  being  ftill  dead  in  fm,  contrary 
to  God  afid  to  all  good  in  the  inmoft  ternper  of  their 
hearts. --More  likely,  I  ray--than  if  they, with  Cainy  fled 
from  the  prefence  ot  the  Lord,  and  ran  to  taverns,  and 
to  frolicks,  and  gave  up  themfelves  to  drinking  and  de- 
bauchery, on  purpofe  to  (tifle  their  convidlons  and  drown 
the  clamours  ol  their  confeiences — ^^In  a  word,  there  ig 
no  doubt,  but  that  there  is  much  more,  even  an  hundred, 
or  a  thoufand  times  more  likelihood,  that  fome  finncrs 
will  be  converted  than  others.  Yet  ftill  it  remains  true, 
as  it  is  written.  Mat.  19^  30.  But  many  that  are firjl^^ali 
he  laji  \  and,  the  lajl^ffoall  befirft.  See  alfo  Luk.  i^,  29, 
30.  Thus  Cain  was  the  cidctl  child  of  Adam,  but  he 
was  left,  while  Abel  was  caken.  And  thus  the  Jews  were 
G«d's  peculiar  people,  but  they  were  caft  off  •,  while  the 
Gentiles  were  called.  And  thus  JudaSy  one  of  Chrift's 
own  family,  is  loft  \,  while  a  perfecuting  ^auU  brought 
up  among  the  Pharifees,  is  faved.  That  ns  fufJj  might 
glory  in  the  prefence  of  God.      i.  Cor.  1.  26 — 31. 

Q^  8.  Is  there  really  any  hope  at  all,  in  the  finner's 
cafe,  chat  he  will  be  converted  and  faved,  but  what  re- 
lults  merely  from  the  fovercign  grace  of  God  ? 

A.  The  fame  lovereign  grace,  which  palled  by  the 
fallen  angels  and  provided  a  Redeemer  for  fallen  man, 
even  tlie  Son  of  God  to  die  in  our  ftead,  muft  as  freely 
give  us  a  Sanflifier,  or  we  perifh.  The  fame  fovcreign 
grace  that  appoints  our  lot  in  a  land  of  light,  that  pre- 
vents us  with  the  external  means  of  grace,  that  begins 
the  work  of  convi(5lion,  that  drives  the  reluctant  finner 
to  an  external  reformation  an^i  to  a  clofe  attention  to  e- 
tcrnal  things  by  legal  terrors,  even  the  fame  fofvercign 
grace  mcft  carry  on  convi<ftion  till  it  is  deep  ana  thoro', 
and  give  repentance  unto  lile,  or  the  work  will  never  be 
done.  For  the  finner,  left  to  himfelf,  will  catch  hold  of 
fojnc  falfc  hope,  or  go  back  to  fccurity  5  and  fo  Anally, 

if 


(     68    ^)  Sect.  IV. 

U  left  to  himfelf",  will  infallibly  perifh.^ — And  he  dcferves 
to  be  left  to  himfelf.  He  is  under  the  curfe  of  the  righ- 
teous law  of  God,  and  may  be  juftly  given  up  to  ruin. 
There  is  nothing  but  the  fovcrcign  grace  of  God  to  pre- 
vent it.  And  fo  there  is  really  no  hope  in  his  cafe,  but 
v^hatat  bottom  rcfults  merely  from  the  fovcreign  grace 
of  Gad.  Rom.  1 1.  5,  6,  7.  Eph.  2.  i — 5.  Tit.  3.  3,  4,  g, 

Q^  ^.  Is  it  for  the  advantage  of  the  finner,  jn  this 
ftate,  to  tell  him,  tkat  God  requires  him  to  do  as  he  dees, 
io  that  in  doing  as  he  does,  he  does  what  God  requires  ? 

A.  No  :  This  is  not  to  tell  him  the  truth,  nor  would 
this  tend  to  promote  his  good,  but  his  hurt  ;  even  to 
fettle  him  down  on  his  own  righteoufenefs,  while  dead  iri 
fin,  as  has  been  before  fhown.— Rather,  when  an  awaken- 
ed finner  has  been  in  his  clofct  two  or  three  hours,  me- 
ditating, crying  and  praying,  in  great  anguifh,  driven  oh 
by  the  fears  of  hell  and  felf- righteous  hopes  ;  yet  ftill 
wholly  impenitent,  fo  that  if  there  was  no  hell,  hfe  would 
never  make  another  prayer,  or  (bed  another  tear  for  his 
fins,  but  rather  go  back  to  them  with  pleafurc  ;  wheA 
hc.rifes  from  his  knees,  I  v/ould  have  his  confcience  erf 
out  againft   him,  in  fuch   language  as  this,    '  Oh,  thoi 

*  wngodly,  impenitent,  guilty  wretch  !  thou  haft,  done 
*'tiothing  all  this  while,  as   it  ought  to  be  done.     Thj^ 

•  heart  is  flill  a  heart  of  (lone,  wholly  oppofite  to  God 
*'  knd  to  all  good.  This  is  thy  proper  chara6ler  ;  ancj 
therefore  the  wrath  of  God  ftili  abideth  on  thee.*---Foi:* 
this  is  the  very  truth. 

CX  10.  What  diredlioni  then  ought  to  be  given  to 
fuch  a  finncr  ?   And  what  ought  we  to  fay  to  him  ? 

A.  Say  all  the  things  that  God  has  faid.  Hojd  up  the 
jjerfcifl  law  of  God  clofe  to  his  confciencc,  to  fbew  hinil 
'his  duty  and  his  fin  :  for  the  law  is  the  fchool- mailer 
^hich  God  has  appointed  to  bring  us  to  Chrift.  Hold 
Up  the  gofpel  way  of  falvation,with  all  its  evidence  to  his 
ironfcicnce,  that  he  may  underfland  and  believe  it  ;  fpr 
faith  Cometh  by  hearing.  And  let  the  whole  tenor  ofall 
©Brdifcourfe,  to  the  finner,  be,  to  explain,  and  to  enforce 

thg 


Sect.IV..  (    ^9     ) 

the  exhortation  of  J9hn  bapcift;,  of  Jefus  Chrifl-,  aBd  of 
his  apoflles,  in  thofe  remarkable  words.  Repent  and 
BELii^y^  jTHE  GOSPEL.  This  will  tend  to  increale  ge- 
nuine <?onviclion  of  all.  fin  and  guilt,  and  to  prevent  de- 
lufive  a«d  farlfe  hopes,  and  to  fliut  him' up  to  the  taith. 

Wc  are  to  dwtll  largely  on  the  being  and  perfedions 
of  Godj  and  pur  original  obligations  to  him,  who  is  by- 
nature  God,  and  ©ur  Creator.  We  are  particularly  to 
explain  the  nature  and  reafonablencfs  of  the  divine  law, 
and  to  anfwcr  the  fmncr's  objections  againft  it.  We  are 
to  exhibit  to  his  view  the  fin  which  he  (lands  charged 
with  in  the  divine  law,  and  the  curie  he  is  under  k)r  ir, 
and  the  only  way  of  obtaining  pardon  thro'  the  blood  of 
Chrift.  In  a  word,  we  are  to  open  to  his  view  the  whole 
plan  of  the  gofpel,  the  ininite  riches  of  God's  grace,  the 
nature  and  lufficiency  of  Chrid's  atonement,  the  readi- 
nefs  of  God  to  forgive  repenting  finners  who  come  to 
him  in  the  name  of  Chrift,  the  calls  and  invitations  of 
the  gofpel,  the  dreadfulncis  of  eternal  mifery  in  the  lake 
of  fire  and  brimftone  ;  the  glory  and  blefTtdnefs  of  the 
heavenly  ftaie,  the  fhortriels  and  uncertainty  of  time,  tk« 
worth  of  his  foul^  the  dangers  which  attend  h^m  from  the 
werld,  the  fl-^fli  and  the  devil,  the  inexcufable  guilt  of 
final  impenitence,  the  aggravated  punifhment  ©f  gofpel 
iinners,  &:c.  &c.  Sec.  And  fo  bring  into  the  view  of  his 
confcicnc^  every  argument  and  motive  to  repent  and  to 
return  to  God  thro'  Jefus  Chrift. 

Juft  as  ^ny  plain  man  of  common  fenfe  would  dp^^ 
who  was  fent  after  a  run-away  fon,  who  had  rifen  againfl: 
bis  father,  and  made  an  attempt  on  his  life,  and  then  riia 
off;  for  which  his  father  had  difmheritcd  him,  and  was 
determined  he  fhould  be  difinherited  for  ever,  unlefs  he 
would  return,  and  before  the  whole  family,  on  hiskseeF^ 
confefs  his  fault,  and  cake  the  whole  blame  to  hinifclf, 
and  juftify  '.^8  father's  rclencments,  and  freely  ®wn  and 
acknowledge  that  it  was  good  enough  for  him  to  be  cad 
off  by  hi^  father,  and  no  blemifli  but  a  beauty  in  hischa- 
rader  to  difinhcrit  fuch  a  fon  :  An^  in  this  view,  afic 

K  for^iv^ncls, 


(     70     )  Sect.  IV. 

forgivencfs,  as  of  mere  free  grace.  Common  fenfc  wouW 
teach  fuck  a  man,  in  all  he  faid,  to  this  rebellious,  run- 
away fsn,  to  vindicate  his  father's  charadler  and  condu^^ 
and  to  prove  t©  him  that  all  the  blame  was  in  hins,  and 
that  it  was  his  duty  and  intercd,  without  the  lead  hefita* 
tion,  or  one  objedion,  on  the  firft  iivixation,  to  do  as 
did  the  prodigal  in  the  parable,  when  he  came  f  him- 
iclf,  viz.  yfrife  und  go  to  bis  father.  And  !•  long  as  the 
run-away  Ton  fhould  refufe  to  do  this,  common  fenfe 
would  teach  any  plain  man  to  confidcr  him  as  impcnitenty 
apd  to  look  upon  all  his  tears  and  cries  as  felfifh  and  hy- 
pocritical.— But  (heuld  the  runaway  Ton  not  ©nly  refufe 
t©  return,  but  begin,  in  his  own  jullification,  to  plead, 
and  fay,  '  My  father's   character,   and  my   father's   go- 

*  vcrnment,  are  not  objedls  of  love.     H«  hasdifinherited 

*  me.  To  love  him  would  be  the  fame  thing  as  to  love 
'  to  be  difinherited  ;  whick  would  be   to  love  my  own 

*  difgrace  and  poverty  5  which  would  be  to  love  my  •wn. 

*  mifery  ;  which  is  iaipofTible.     To  fay,  that  this  con- 

*  dud  of  his  is  not  a  blemifh,  but  a  beauty   in  his  cha- 

*  rafter,  would  be  a  fin  :  For  I  ought   to   love  myfelf 

*  and  to  (land  for  my  honor,  and  for  my  right.     Such  a 

*  fubmiflion  he  fliall  never  have  from  mc.  '  However,  if 

*  he  will  receive  me  to  favour,  and  reftore  me  to  the  in- 

*  heritance,   impenitent  as  I  am,  I  will  forgive  what  is 

*  pad,  and  be  reconciled  for  the  future.*  Common  fcnfc 
would  declare  fuch  a  Ion,  not  only  impenitent,  but  ob- 
fl:inatcly  impenitent,  and  intollcrjibly  haughty.  And,  in 
this  view,  any  plain  man  would  tell  him,  in  the  moft 
peremptory  language,  that  there  was  n«  hope  in  his  cafe, 
unlcfs  he  would  humble  himfelf,  and  come  t©  a  deep  and 
found  repentance.  Thus  John  baptift,  Jcfus  Chriil  and 
his  apoftics  called  finners  to  repentance  ;  and  never  once 
gave,  impenitent  finners,  as  fuch,  the  lead  ground  to 
hope  for  pardon,  but  exprelsly  faid,  Except  ye  repent^  ye 
(tdail  all  peri(h.  And  to  the  true  penitent,  they  gave  no 
ground  to  hope  for  pardon,  on  the  foot  of  his  own  righ- 
ieoufncfs,     for  it  was  a  iculed  point,  that  without  fhid* 


ding  tf  ikod  there  is  n9  remij^on.  And,  indeed,  that  re^ 
pentance  is  not  genuine,  in  vvhiek  we  do  not,  frono  the 
heart,  give  up  every  fclf-jufliiying  plea,  take  all  the 
blame. -to  ourfclves,  and  accept .  the  punilhment  of  our 
iniquity,  with  a  difpofition  to  look  only  to  free  grace 
thro'  Jefus  Chrift,  for  that  pardon  and  falvation  which 
the  gefpel  •ffers. 

N.  B.  In  this  plan  of  dealing  with  an  awakened  fin- 
«er, two  things  are  taken  for  granted,  viz.  (i.)  That  total 
depr-avity  and  moral  ajency  are  confidenr.  And  (2.)  That 
repentance  unto  life  is  confiilently,  both,  the  Tinner's  du- 
ty, antl  God's  gift.  Ez«k.  18.  31.  and  chap,  ^6,  26,. 
Aft.  2.  3S.  A£l.  5.  19,  AA.  5.  1 1. 

Obje^ion,  The  run-away  Ton,  in  the  fimilitude,  is  a 
moral  agent  with  refpeil  to  all  the  duties  required  of  him 
by  his  father  ;  and  fo  is  wholly  to  blame  for  hii  difafr 
fe^ion  to  his  father,  and  may  be  eonfidered  and  treated 
accordingly  :  but  the  unregenerate  finner  is  not  a  moral 
agent,  with  relpet^t  to  that  love  to  God,  which  is  requir- 
ed in  the  law,  or  to  that  faith  and  repentance,  which  are 
called  for  in  the  gofpcl.  That  is,  he  cannot  love  God^ 
believe,  or  repent.  And  therefore  he  cannot  be  eonfi- 
dered, as  being  wholly  to  blame  for  his  .diiaffe^ion  to- 
wards God,  and  for  his  unbelief  and  impenitence,  or 
treated  accordingly.  For  •  to  love  God  as  txhifeited  in 
the  la\y,  is  the  fame  thing  as  to  love  his  own  mifery.* 
And  to  believe  in  Chrift  and  repent  before  he  has  had 
*  a  difcovery  of  Chrift,'  is  as  impoUible  as  it  is  to  love 
an  ©bjeft  ©f  which  we  have  no  idea.  To  exhort  the  un- 
regenerate finner,  therefore,  as  we  would  exhort  fuch  % 
run-away  fon,  is  abfurd  and  inconfiftcnt.     p.  4?.,  43. 

Anfiv,  It  is  true,  that,  in  thus  dealing  with  the  awa- 
kened (inner,  we  confider  him,  while  unregenerate,  as  a 
moral  agent,  pofTelTed  of  every  qualification  gflential  to 
moral  agency.  For  we  think  that  unregeneracy  confills, 
not  in  being  deftitute  of  any  of  thofe  natural  faculties 
which  are  efiential  to  moral  agency,  but  only  in  b«ing 
deftitute  of  a  heart  to  do  our  duty,  and  in  having  aa 

heart 


t     7*     )  •Sik:TViV- 

heart  ©ppofite "  thereto.  ■  Job.  3.  6.  Rom.  8.7V  Bbt 
want  ot  inclination  End  idifincilfiation  to  that  duty  whi^ 
God  rrq^jircs  of  us,  ififtead  ef  icfiening.  biaint,  is  ihii't 
for  -which  wc  arc  blamt- worthy.  Ltk.  i^.'  f  ^.-  Wc 
'confider  the  unregenerat*  finner,  therefore,  with  fefpeA 
^o  love  f©  God,  and  faith  in  Chrift,  and  with  refpcct  td 
all  duties  required  in  law  and  g«)^pel,  as  a  rndral  agent-, 
to  whom  the  commands  of  the  tne,  and  the  e^hbrtatioHS 
of  the  other  may,  with  propriety,  bt  given  •,  andMiVho ii 
wholly  to  blame  in  not  obeying  the  one,  and  in  fibt  com- 
plying with  the  other.  And  ail  xre  (hall,  at  prefeRt,  Uy^ 
in  anfwcr  te  the  ©fejcflion,  is,  that  if  the  unfrgenera'te 
finner  is  not  a  moral  agent,  with  refpeft  to  ttie  divine 
law,  then  he  does  not  deierve  the  curfe  of  it,  for  not 
continuing  in  all  thinp  :  Which  to  fay,  is  td  cOrkradi^, 
•Gal.  3.  16.  And  if  He  is  not  a  moral  agent,  with  re- 
fpc€l  to  th^  gofpel,  the  external  revelation  ©f  it  being  , 
enjoyed,  then  he  is  not  to  blame  for  impenitence  and  un* 
belief,  nor  does  he  deferve  any  punifhment  for-  theft 
crimes  :  Which  to  fay,  is  to  c^ntradidl,  Mat.  ii;  20— » 
24.  Luk.  10  J — 12.  Joh.  3.  18,  19.  Jeh.  iG,  9.  Ih 
"Sl  word,  if  the  unrcgcnerate  finner  is  not  a  moral  agent 
"with  refpedl  to  law  and  gofpcl,  then  the  old  and  nevr 
t^flamenr,  which  confider  and  treat  him  as  fuch,  are  not 
from  God.  To  fay,  therefore,  he  is  not  a  moral  a^entf^ 
is,  in  efFsiSl,  to  give  up  divine  revelation.  That  is,  t^ 
fay,  that  the  unrcj^enrraie  finner  is  not  wholly  to  blanyi,  j 
in  n»t  loving  God  with  all  his  heart,  and  his  neighbour 
as  himfeif ; -and  that  the  unregcnerare  finner,  who  livies 
lender  tlie  light  of  the  gbfpel,  is  not  wholly  to  blame  i'©r 
impenitence  and  unbelief,  is  to  deny  the  5rfl:  principles 
©f  the  fcriptu'rc  fehemc  of  religion,  and,  in  tffedi,  to  givie 
up  the  whole  of  ir.  And  to  give  up  the  bible,  rather 
than  to  take  that  blame  to  curfelves,  which  belongs  t6 
us,  is  the  very  clTence  of  infidelity,  and  that  which  con- 
ftitutes  it  fo  great  a  crime.  Joh.  3.  19,  20.— "See  PiC^ 
fident  Edwards  Qn  freedom  of  willy  part  3.  Ic^.  iv. 


SECTION 


S/ctV  T;-  (    73     ) 

SECTION      V. 

Gal.  ill.  lo.  For  as  many  as  are  ef  the  works  of  the  law, 
are  tinder  the  curfe  :  For  it  is  written^  Curfed  is  every  one  that 
continueth  mt  in  nil  things  "j^hich  are  written  in  the  hook  of 
the  law  to  do  them. 

Impenitent^  (elf- righteous,  chr  i fiefs  /inner  s  are  under  the  curfe 
of  the  law  of  Gsd  :  But  this  is  inconfifient  with  their  being 
i'A  c$venant  with  God,  in  good  ftanding^  in  his  fight ^  by  any 
Wirks  which  they  do^  while  fuck.  ^ 

WE  will  premife  a  few  things,  and  then  particularly 
explain  and  prove  the  ab®vc  propofition,  and 
flicw  the  inconfiftence  between  the  covenant  of  works, 
an«l  Mr.  M's  external  covenant,  con fidered  as  ccinditional. 

1.  God  the  Creator,  and  moral  Governor  of  the  world, 
did  originally  defcrve  fupreme  love,  and  univcrfal,  perfcdt 
obedience  from  his  creature  aian.  This  was  implied  in 
that  law  given  to  Adam,  In  the  day  thou  eatejl  tbere^f,  thou 

fljalt  furely  die, 

2.  Ged  is  in  himfelf  as  amiable  now,  as  he  was  before 
the  fall  of  man  •,  as  worthy  to  be  loved,  honored  and  o- 
beyed  *,  for  he  is  the  fame  now,  that  he  was  then.  There 
is  no  alteration  in  his  nature,  and  he  has  done  nothing 
to  forfeit  his  charadler  ;  if,  therefore,  before  the  fail  he 
was  worthy  of  love,  he  is  equally  worthy  fince.  T«  fay, 
that  there  was  originally  any  blemifh  in  the  divine  Cka- 
rafler  ;  or  to  fay,  that  he  has  brought  any  blemifh  upon 
himfelf,  in  any  inftance  of  his  condu(fl,  {I'^Q^  the  Jbegin- 
ning  of  the  world,  is  to  deny  his  divinity.  It  is  to  fay, 
that  he  is  wot  by  nature  God  ;  He  is  nor,  and  never  was 
an  abfolutely  perfedl  being.  A  denial  of  the  divimty  of 
Chrift  is  the  foundation  of  the  Arian  herefy.  But  we 
raufl  deny  the  divinity  of  God  the  Father,  we  muft  de- 
ny the  divinity  of  the  Godhead  itfclf,  or  we  can  never 
juftify  the  leaft  degree  of  difi^fFection  toward  the  Deity 
in  our  hearts  :  but  mufl:  take  the  whole  blame  to  our- 
felvcs.     F©r.if  God  is  in  himfdf  the  fame  infinitely  a- 

'  '  ~  miable 


f:     74    ^      -  SzcT.  V. 

miable  Being,'  he  has  been  from  everlafting,  and  if  all 
his  condud  has  been  hke  himfelf,  perfeft  in  beauty, 
without  a  blemifh  •,  if  we  do  not  love  him  with  all  our 
hearts,  the  \ih6le  (auk  muft  be  in  ourfclves,  and  not  at 
all  in  him. ---And  on  the  other  hand,  if  God  has,  in  any 
inftance,  done  amifs,  not  conduced  in  that  perte<!t,  in 
that  amiable  and  glorious  manner,  which  became?  him, 
who  is  by  nature  God  •,  it  mud  be  owned,  that  we  have 
juft  caufe  t©  love  him  Icfs,  and  in  (pme  degree,  at  Jcaft, 
to  did  ke  him  ;  and  our  condu(5l  in  fo  doing  may  be 
vindicated.  Nor  can  God  bejuft  when  he  fpeakerh,  ©r 
clear  when  he  judgeih,  if  he  looks  upon  us  and  treats 
us,  as  being  wholly  to  blame,  in  n<>t  loving  him  with 
all  our  hearts.  But  if  the  blame  is  not  wholly  in  us, 
it  is  partly  in  him.  And  if  there  is  the  lead  blemilh  in 
his  charafler,  or  condudl,  then  he  is  not  fo  perfect  as  he 
might  be  ;  he  is  not  abfolutcly  perfedt.  That  is,  he  is 
not  God.— Therefore, 

3.  The  denial  of  the  divinity  of  the  one  only,  true,  and 
JivingGod,  is  the  only  foundation  on  which,  confiftintly, 
fallen  man  can  be  juftified  more  ©r  lefs,  in  not  perfefbly 
conforming  to  the  divine  law.  For,  if  it  is  granted,  that 
the  divine  Charader  was  originally,  abfolutely  perfeftj, 
and  that  the  whole  of  his  condu(ft  towards  us  from  the 
beginning  of  the  world  has  been  jibfolutely  prrfed  too, 
then  every  thing  in  God,  and  belonging  to  God,  con- 
fpircs  t©  render  kim  a  perfedly  amiable,  and  lovely  Bc- 
iBg,  and  to  oblige  us  to  love  him  with  all  our  hearts, 
and  to  render  us  criminal  and  without  exeufcin  the  leaft 
negled,  or  defeat.  Nor  can  theie  be  any  cxcufe  invent- 
ed but  what  muft  ifTue  in  a  denial  of  his  divinity.  For 
if  the  fault  is  not  wholly  in  us,  it  is  partly  in  him  :  and 
if  partly  in  him,  then  he  is  not  abfolutely  perfe^  j  i,  c. 
he  is  not  God. ---And  to  fiiy,  thar^  by  the  fall,  man  cca- 
fcd  to  be  a  meral  agent,  is,  by  fair  conftrudion,  fubver- 
feve  of  the  whole  of  divine  revelation.     For, 

4.  It  is  a  didtaic  of  common  fenfe,  that  we  do  not 
fiecd  a  furety  to  pay  a  debt  for  us,  which  we  ourfelves 


Sect.  V.  {     75    ) 

do  not  owe.  And,  therefore,  if  the  divine  law  was  not 
bindfng  on  fa!!en  man,  antecedeRt  to  the  confidcration 
bfChriftV  undertaking  to  anfwer  the  demands  of  the 
law  in  our  ftead,  then  there  was  no  need  that  he  fhould 
have  undertaken  to  anlwer  the  demands  of  the  law  in 
•ur  (Uad.  For  there  was  no  need,  that  oiir  iurety 
fhould  pay  a  debt  f«r  us,  that  we  ourlclves  did  not  ©we, 
and  never  could  have  owed  had  he  never  undertaken  in 
Cur  bffhaff.  An  aionenaent  might  have  been  needed  tor 
Adam's  firft  offence  ;  but  if  Adam  and  all  his  race,  on 
theapoftafy,  ceafed  to  be  moral  agents,  ^(o  ceafcd  to  be 
bound  by  the  moral  law  to  perpetual,  perfedl  obedience, 
as  Mr.  M.  maintains  ;  (p.  ^o)  there  was  no  need  of  an 
atonement  for  xht  many  offences,  which  have  taken  place 
fj nee  the  fall  :  for  thefc  many  offences  are  not  7?«j ;  fer 
where  there  is  no  law,  there  is  no  iranfgreffion.  And  Jin 
is  not  imputed,  where  there  is  no  Uw,  Anil  thus,  if  we 
give  up  the  law,  we  muft  give  up  the  gofpel  too  ;  and, 
to  be  confidcRf,    become  infidels  complete.     But, 

5.  If  God  the  creator,  and  moral  governor  of  the 
world,  was  originally  an  abfolutely  perfe(5t  Being  ;  and  if 
he  deferved  the  fupreme  love  and  the  perfect  obedience 
of  his  creature  man  before  the  fall,  and  if  he  deferves 
the  fame  fince'the  fall  ;  and,  if  we,  retaining  our  origi- 
nal natural  faculties,  by  which,  before  the  fall,  man  was 
a  moral  agent,  remain  the  fame  (lill  ;  then  may  we  con- 
liftently  believe  the  bible  to  be  the  word  of  God.  F«r> 
on  thelc  hypothefes,  the  divine  law  may  be  vindicated, 
which,  relative  to  fallen  man,  and  that  confidered  as  un- 
degenerate  and  Chrifticfs,  fays,  Curfed  ii  every' one  that 
continueth  not  in  all  things  written  in  the  hook  of  the  law  tcf 
do  them.  And  if  this  law  was  worthy  of  God,  thca' 
it  might  be  worthy  of  God  to  appoint  his  Son  to  be  made 
d  curje,  to  redeem  us  from  the  curfe  sf  the  law. — But  of  this 
1  have  Ipokea  particularly  heretofore  ;  §  aiid  fo  need 
nT  enlarge.  Thrreff-ire, We 

§  U£af  on  tbt  ISuture  aua  {jo.')  of  tOt  Goipti.  6ttt.  Hi.  and  IV.  1o 
which  cffijr  I  am  couHrained  fo  freq^iecily  lo  refer  ihe  readsr.ie  ordef 
19  avgid  ic-publi(hiiJg  fhings  which  1  have  alicad/  wriacn  ift  liiai  book. 


C     yG    )  SrcT.  .V. 

Wc  proceed  to  explain  and  prove  the  propofui^a 
before  laid  down,  viz.  That  impenitent^  [tlf -righteous ^ 
Chrijllefsjinners  are  under  the  curk  of  the  law  of  Qod  \  huk 
ihis  is  inconfijlcnt  with  their  being  i)^  covc/mnt  with  God^  in 
good  (I (Finding  in  his  fight.  F§r  as  many  as  are  of  the  works' 
of  the  law  are  under  the  curfe^  &c.  And, 

1.  ^"j  fin  is  meant,  'any  want  of  confermiry  unto, 
or  tranfgrefTion  of  the  law  of  God."---TKi$  definiti©i\ 
of  (id,  which  is  given  by  the  ^ffemhly  of  Divines  at  fVelt- 
mn/lcr,  is  taken  out  of  thofe  two  texcs,  i  John  3.  4. 
^n  is  a  tranjgreffion  of  the  law.  Gal.  3.  i«.  Curfed  if^ 
every  one^  that  continueth  not  in  all  things^    &c.  ,j 

2.  By  the  law  \%  meant,  God's  holy  law,  which  r^j. 
quires  holinefs  and  nothing  but  holine(s.  For  if  the  lavyt, 
of  God  required  y?;^,  iktnjin  would  be  not  only  *a  tranf* 
grefTion  of,  *  but  alfo  '  a  conformity  unto  '  the  law  of. 
God.  An  abfurdiry  cfTential  to  Mr.  M's  fcheme.  A9. 
abfurdity.  his  fcheme  can  no  fooaer  get  rid  of,  than  tbi\ 
Ethiopian  can  change  hiifkin.  ^ 

The  holinefs  required  in  the  divine  law  is  fummed  up. 
in  love.     *  Th«  fum  of  the  ten  commandments  is,  thou- 

•  fhalt   love  the  Lord  thy  God  with  all  thy  heart,   &c..' 

•  and  thy  neighbour  as  thylelf.  So  we  v/ere  taught  by 
our  catechifm,  when  we  were  children.  Nor  am  I  able 
to  exprefs  my  fentiments  with  more  plainnefs  and  pre- 
cifion  on  the  iubjecfl,  than  was  done  in  my  former  piece. 
p.  25,    26.   '  The  law  of  Mofes,  which  was  the  rule  of 

•  duty  in  the   covenant  into  which  the    Ifraelites  enter- 

•  ed,  required  nothing  but   holinefs.     That    covenant 

•  which  was  externally  exhibited,  and  externally  cnter-t. 

•  ed  into,  was  fo  far  from  being  a  gracclefs  covenant,  * 

•  that  it  required  nothing  but  true  grace  and  real  holi- 

•  nefs ;  nothing  but  love^  with  all   its   various   exercife$ 

•  and   fruits,  in  heart  and  life  ;  love  to  God  and  man  \  of 

•  this  we  are  exprefsly  afTurcd  by  One  who  came  from 
'  God,  and  infallibly  underftood  the  nature  of  that   dif- 

•  pcnfation.  Mat.  22.  36-— 40.  Majier^  which  is  the  great 

•  commandment  of  the  law?^   Said  a  Fharifee  to  our  Savi- 


S£CT.  v;*  (  n  ) 

'  our  referring  to  \\\t  law  of  iMofes.     Jrfus.  faidtt^to  htni^. 
'  thoti  (halt  love  the  Lord  thy  God  with  a'li'ky  heart,   ..:  •. 

*  ihi^  is  the  fir  ft  and  great  commandment  j .  and' the  j.ccpJ  ts 

*  like  unto  it y  thou  (halt   loxe  thy  neighbour  as  th\je J .      1  iius, 

*  he  had    anfwered    che    Phiiniet'*s   q  idlion.       Bj^   he 

*  proceeded  to  add  anothsr  fciitiiTiehi,  wku  h  ovcrtr.r  w 

*  the    Pharilaic  fchemc   by  the  rooi?      On  tkfeiwo  ccm- 

*  mands  hang  aV.  the  la'u)  and  the  proph:ts  :   tor  it  the  la^ 

*  obliged  the  Jew  to  periurm  every  dmy  in  a  h  ly  man^" 
'  ner,  out  ot  love  ;   and  rrquirtd  no  (;ih.  r  kmd  ot  obe- 

*  die  nee  but  this  ;  W  ali  the  law  and  'tke  prophets  rung  &Jt 

*  thefe  two  commands  \   fo  th.it  radically  lovV'w'.^s, all  ;   »o 

*  that  this  holy    love  -^.is'the  fu'filing  of  ihe'  la'':,    1^   ni* 

*  13.  S,  10  •,  I  hen  the  Pharilets  who  wcr^  cuprely  dci- 
'  titute  of  this,  were  eqully  deflitute  of  that  kind  of 
'   religion  required  in  theiVIuiaic  law,  and  f^)  theji;  fchptpe 

*  was  ^orn  upby  f  he  roots.  —  h  is  not  only  a  lundamei>taL' 
'  m.ixm  in    the   icnpLurc  fcherne^  of  rifligittn,.  'th.ic'  lovi 

*  is  the  fttlfilling  of  the  luw  ^  but   it,is'  cxprer>ly  .affirmed^ 

*  that  without  love  the  higheft  gifts,  ^  A  rthe  greatef); 
^  afttainmehcs,  the  nrioft  e}<  pen  five  deeds,  and  the  mt'Sl 
'  cruel  itifferings  are  nothing,  arid  >yill'  profit-  nothing.* 
'  The  ap^oftle  P?.ui  car^ries  the  point  fo  Ur  a^/to  (ay, 
'  Tho'  i  fpea^  with  the  tongues  of  men  and  avgels^  hnd  bavA 

*  not  charity  I  1  am  as  founding  brufs,  or  a-  tiiikling  cymbal  r^ 

*  a«  deftitute  ot  true  and  real  vinue.  And  tkq'I  h.vve. 
'  thegkfidf-'prophefy^  and'underfiand all  myCi^mes^and hav^, 

*  all  knowlHigt-  •,  aitd  iho'  Ihaye  alljaith.fo  that  %  could  r^- 

*  vi9ve  mountains,  and' have  f-io  charity,  I  am  nothing.  Ani 
•r  to  carry  thtf  point  as  high  as  it  can  pcfiihly  bccarrie'dj 

*  he  adds  ;    4nd  tho*  Ibeftou)  all  my  goods  to  feed  the  poer^ 

*  and  tho\ .  I  give  my  hadj  to  he  burned,  and  have  not  cbari' 
'  (y,  it  prcfiteth  me  nothing,    '.For  in  his  view  charity,  or 

*  love  was  the  lum  total  of  all  virtue — ^^Therefore,  where 

*  there  is  no    love,  there  is  no  virtue  :  Not  the  lead  <je- 

*  gree  of  confornnity  to  God*s  nature  and  law.'  For 
the  apoflle  never  dreamt,  that  ih^tftlf-hve  which  reigns 

'-  ifl  the  hearts  of  devils,  and  of  wicked  men,  was  any  parr 

h  •i 


(     y%    )  Sject.  V» 

of  i^^t  charily   in  which  he  mtdc  all  true  virtue  to  con- 

fift.  For  then  it  could  not  have  been  faid  of  the  vilcft  fin- '  | 

der,  that  he  balb  no  chariiy -^   whereas   the   apoftle   fup-' 

poles  this  might  be  true,  of  fome    eminent  jirofcffors,' 

•who  even  gave  ail  ih€ir  gosiis  tiffed  the   p$§r^  and  their* 

hdies  t$  he  hurned^    that  they    had  no  chanty,     Bcfidci,  if' 

that  fcU-Iove  is  a  part  ©f  what  the  divine  law    requires,' 

then  that  which  is  the  principle  of  all  enmity  againft  the' 

Deiry,  is   matter   ot  duty  :  than  which,  nothing  can  be' 

more  abfurd.J — But  to  proceed,  ' 

J.  By  a/i^Jncr^  in  the  propofition,  is  not  meant  merely,' 

one  that   has  finned,  and  does  fin  every  day,   for  this  ir 

true  0*  faints.     But  by  a  /j^jr^^r    is    meant   one   who   is' 

Wholly   deftitutc  of  that  holincfs    whicl^  is  required   iir 

God's  law.     One  who  has  been  hrn  only  of  thejiclh^  and 

fo  is  ovA-^'  feJJj  :   who  hath  not    been  ham  ofthejpirit,  and^^ 

fo  hath  7ibt  the  fpirit  of  Chriji,     Whole  charadter  is  given' 

by  the  Holy  Ghoft^  in  Rom.  8,  j,  8.  "The  carnal  mind  is'* 

(nmity  agai^ift  God ;  for  it  is  not  fubje^  to  the  law  of  God^^ 

ffdiber  indeed  can  be  :  So  then  they  that  are  in  the  flcfh  can-^ 

fu^l  pkafe  God,     For  that  the  Holy  Ghofl:  meant  to  com-^ 

f  rchcnd   all.  unrcgenerate  finncrs^   is  evident   from   the* 

next  words.    Ver.  9.    But  ye  are  net  in  the  iefh^  hut  in  the 

fpirit^  if  jfhe  that  the  fpirit  of  God  dwell  in  you.    .  So  then,' 

all  thufe,  in  whom,  the  fpirit  of  God  dwellcth  not,  are«f«* 

thefkfh  \  which   is  the  character  of  every  Chriftlefs  ^iv^^'" 

ncr.      For  if  any  man  have  mt  the  fpirit   of  Chrifly   be  isr 

none  of  his.     So  that,  by  a   finner  is  meant,  one  wh«  is' 

dcid  in  'fin,  and  an  enemy  to  God,       A    eharadter,   in" 

l*iie  fight  of  God,  infi.nitely  criminal;  as  is  evident  frottf 

this, 

:|;  V7'nen  if  la  faid',  thau  /halt  lovf  thy  rttrghhfur  as  ihyfelf,  this  nciA 
l%i«r  jui\ifies  the  felfifh  fpirit  of  wicked  men,  nor  requires  the  exercife. 
q/  a  Jike  temper  wiih  reffcft  to  ihcir  neighbour  ;  but  o»ly  teaches' 
us,  that  as  our  neighbour's  welfare  is  wotth  as  much  as  our  owd/ 
(fa^trii  paribus)  fo  il  ought  to  be  £s  dear  to  us,  as  our  own  ought  to 
be.  Even  as  it  is  amocg  the  angels  in  heivcn,  and  &z  it  muft  always 
be  in  CfeaJurcs  under  the  perfed  governmeni  of  pure  benevolence. 
For  this  will  be  exercifed  towards  beings,  in  proportion  to  tbeir  truc^ 
w.»;sh.         Sec  Prciident  Eniwardt  ^  the  nature  ff  true  virtue 


SicT.  y.  C    79     ) 

this,  that  his  law  3ooms  pcrfuns  of  thischara(5l:cr  toeter?, 
nai  misery  ;  which  is  a  punilhment  infinitely  dreadful.     ' ,, 
•  4.  By  an  impenitenl/fclfrigbieoui  finner  is  meant  a  fm- 
ncr,  who  being  really  of  the  charader  jufl  dated,  yerin- 
ftcad  of  confelFing  and  forfaking,  is  habitually   dilpofed 
to  cover  hisjins^  znd Jii/ii/y  kimjelfin  his  'uuitkcdrufs.     Even 
as  oar  firft  parents  covered    their    nakednefs    wi.h  fig- 
leaves,  and  did  all  they  cotsid  to   hide   thcmfelves  from 
Gcd,  and  faid  all  they  could  to  judify  thcmr&lves.     The 
lafl   words  which  Adam  fpakc   when  called    before    his 
Judge,  previous  to  the  fentencc  pafTcd  upon  him»  were 
defigned   t«  cxcufe  himfelf,   and  to  lay  the  blame  upon 
God,  who  had  given  him  fuch  a  tempter  ;  and  upon  her 
whojhad  tempted  him.     The  words  are  very  remarka- 
ble.    The  woman^  zvhicb  then  gavejl  to  he  with  me^  JJjs ^ave 
me  of  the  tree,  und  1  did  eat.     And  yet  Mr.  M.  reprefents 
Adam,  in   thefe  words,  as  miking  '  a  full  c^nfclTion    of 
his  guilt.'  p.  17.   And  as  being  fo  humbled,  *a8  that  he 
was  prepared  to  receive  a  difcovery  of  redeeming  mer- 
cy with  all   his  heart.*  p.  47.     It  is  a  dangerous  thing  to 
flatter  finners  into  a  good  opinion  of  themfelves.  Adam 
firft  covered    his  nakednefs  with  fig-leaves,    before  God 
came,  to  call  him  to  an  account :  for  he  could  not  en- 
dure to  fee  himfelf.     And  whenGod  came,  he  ^xi^A^y  and  hz 
hid  himfelf  f rem  theprefence  of  the  Lord  among  ft  the  trees  of  the, 
gcrden  :   for  he  could  not  endure  to  be  feen  by  God.    For^ 
he  that  d&th  evil  batttb  the  light.      And  \vhi:n    he  was  for- 
ced to  come  forth,  and  appear  before  his  Judge,  he  came 
with   guile  in  his  mouth,    faying,  I  was  afraid^  bec^ufe  I 
wasn/ihd^  and  I  hid  my f elf ,     For  it  was  not  the   naked- 
nefs of   his  body,  but  a  guilty    confcience,  which    made 
him  hide  himfelf.     But  he  c»uld  not  bear  to  own  his  fin. 
He  dreaded  tohave  it  brought  into  view  :  and  when  clufe- 
Jy  examined  and  pinched  to    the  very  heart,  fo  that  he 
could  not  conceal  the  fad:  which  he  had  done  ;  yet  theri 
he   would  cunningly  put  into  his  conttirion,  every  cxre- 
nuating  circumdance,  that  as  much  as  pofTiblc,  the  blairte 
might  be  caft  off  from  himfelf,   wherever   clf«  it  imizhfi 


(   So   )  si'cT.  y.\ 

falU     Ungrateful  wretch  !  to  blame  his  kind  Creatprfc- 
and  bountiful  Benefaclor  /   ^he  wcman,  which  thcu  gav^ 
t»  be  with  me,  3egave  rm  of  the  ireg,  and  I  did  eat.    No- 
thing is  owned,  but  merely  the  external  a<5t  ;  the  ba^  in-; 
tcntion,  the  proud,  wicked,  rebellious  heart  is  kept  out 
©f  view  :  their  afplring  to  be   as  Gcd^s  :  their   believing; 
the  ferpent's  lies  before  the  Godot  truth,  &c.  &q.     Bu^. 
here  we  have  a  fpccimen  of   the    true   nature   ofindpe-l 
nirence.     This  difpofition  to  cover  their  fin  took  place  iri, 
our  firft  parents  on  their  tall,  and  it  has  fprea^  tlvro'   all 
their  guilty   race.     And  mankind  have  proceeded  fo  far, 
as  even  to  invent  new  fehemes  o\  religion,  pot;  revealed, 
in,  but  contrary  to  the  holy  fcripture^,  lo  cover,  their  fins' 
and  to  jaftify  themfs^lves  in  their  wickednefs,.    Nor  may 
be   ic  amils  to  mention  one  or  two   fehemes  of  this  fort,! 
that  we  may  fee  how  the  charge  exhibued  in  the  divine, 
law  againft  the  finner  is  evaded,  and  himfelf  freed  iftQtiV 
blame,  and  juftiRird  in  his    own  confcience.     Thus,        i 
^he  chargi  exhibiced  in  God*s  holy  law  againfl  the  fin- 
ner is,  that  4: e  fins   and  dcferves   eterti/il  dafnnation,  for  n&P. 
continuing  in  all  things  written  in  the  beck  of  tie  law  to  do  them., 
—  But — ''-  the  fum   ot  die  ten  comM-iindments  is,  Thou: 
fhalt  love  the  Lord  thy  God  with  all  thy  hrart— and  thy 
neighbour  as  thyfcil.' — Fhe  Arminian  pleads,    and  lays, 

*  No  man  can  be  obliged  to  kerp  t|iis  law.     For  no  maa 
'  can    exercife  principles    which   he  has    nor.      For  that 

•  implies  a  contradidtion.  *  But  we  have  loft  our  power, 

*  of 

^  By  s P'incipU  of  Irv:  is  w  ant,  «  diifcBAonto  Ismi^  cr  a  hea^t  iff  io<ve, 
Ba;  »o  Uv  I  h«ve  no  c^rt  to  l>vt;  G  d,  atd  fheufwie  1  ^m  vO\  o- 
b  igcd  to  love  him,  is  to  lay,  chat  thp  a\orc  d^p  aved  1  am,  the  lefs  lO 
b'l.meJfcin.  Wr  wr.o  h  s  no  te-art  «  at  '-obof.(i:  is  ather  a?d  his  mr,^ 
the,  18,00  this  hypc-^h  fi^,  blaracl.  is.  Let  i;^e  parents  be  ever  fo 
woiihy,  if  the  child  has  no  htati  to  1  ve  and  honor  them,  he  \t 
free.  S  V  a  «i;ftioncft  raa-,,  who  has  no  heart  to  p»v  his  debts,  is  nee 
obliged  ;  an'd  a  covcrous  '  igg^'d,  m  ho  has  no  he-art  to  give  to  ihe  poor, 
is  cot  0  U'ld.  For,  on  this  nypot^^efis,  c4Jr  iticlination  is  our  role  of 
du;y,  ard  not  the  la-jv  o*  God.  Net  what  is  right  ar,*;  fi",  and,  as 
foch,  is  required  by  Go^,  the  iole  M  't.a  ch  o'  {^«*  unjverfe.is  tnv  <^a- 
fv  ;  bu'  oni  that  which  fuis  my  own  hyca:  .  S  '  Pharash  Lid,  lVh9  . 
it  the  h^d  ?  1  Anoiv  not  tht  £,5»-«/,  n&r  njAtt  I  chty  hit  voice.  Pharaoh 
had  fto  prini  iple  of  lore  and  cb-^^icnce,  and  fo  he  was  rot  obliged.^ 
$9  he  icU.-^i!$<ii  t^e  God  of  ihc  licb;ews  ifnpuicd  it  to  kin  iQi  iUk 


SrCT.  V.  r    Si     ) 

*  of  yielding  perfeA  obedience  in  Adarn.     We  cannot 

*  love  God  with  ail  our  heart,  and  cur  neighbour  as  our- 

*  felves.      Wc  arc  not  ro  blame    for  not  doing  what  we 

*  cannot  do.      And,  therefore,  wc  arc  not  to  blame,  nor 

*  do  we  deferve  the   curje^  for  nat  continuir,^  in  all  things 

*  written  in  the  bo$k  of  the  law  to  dd  them.     This  law  is  too 

*  fevcre  tor  a  talfen  world.    Chrilt  has  died  for  us  ;  and 

*  (o  the  law  is  abated.      And  if  we  do  as  well  as  we  can, 

*  we  Ihall  be  favcd.      For  it  would  be  unjuft  for  God  ta 

*  require  more  o^  us  than  we  can  do,  and  then  damn  us 

*  for  nor  doing. '^—Thus  they  reafon,  and  thus  they  bc- 
Jicvc,  and  thus  their  fins  are  covered  even  from  the  fighc 
of  their  own  confcienccs,  and  they  ftand  juftified  in  them- 
((gives.-  Again, 

The  charge  exhibited  in  God's  holy  law  againft  the  (in- 
ner is,  that  he  fins ^  and  deferves  eternal  damnation ,  for  mt 
continuing  in  itll  things  written  in  the  hcok  of  the  law  to  do  them. 
—  But  '  the  fum  ol  the  ten  commandments  is,  Thou  fhak 

*  love  the    Lord  thy  God   with  all   thy  heart— and  thy 

*  neighbour  as  thy(e[L*--'ThQJntinGmian  pleads, and  fays, 
— -*  I'his  law  is  not  in  force  with  refptit  t©  fallen  man 

*  at  all  :  And  fo  I  am  not  in  the  leaft  to  blame  for  not 
*^  continuing  in  all  things  written  in  it.     For  to  love  that 

*  charadler  of  God,  which  is  exhibited  in  his  law,  is  the 

*  fame  thing  as  to  love  my  own  mifery.     But  to  love  my 

*  own  mifery  is  to  take  pleafure  in   pain  ;  which  is  an 

*  exprefs  contradi^ion,  and  in  its  very  nature  abfolut#]y 

*  impofTible  ;  and  even  inconfiftent  with  my  continuing 

*  to  exift,  as  a  fenfible  being,  and  a  moral  agent.     And, 

*  befidcs,  it  is  contrary  to  the  law  of  God,  which  requires 

*  me  to  love  myfelf.     That  law,  therefore,  which  wai 

*  given  to  Adam  in  innocence,  and  which  obliged  him 

*  to  love  that  character  of  God,  which  was  exhibited  in 

*  it,  is  entirely  fet  afide  fince  the  fall  ;  and  is  binding  on 

*  no   child  of  Adam,   more  or  Ids,  as  a  rule  of  duty. 

*  For  it  is  not  the  duty  of  any  one  to  love  that  character 

*  of  God,  which  is  exhibited  in  the  moral  law.  Nay, 
t  ic  is  now  Cncc  the  fall  contrary  to  the  law  of  God  to 


C     S2     )  Sect.  V. 

io  It.     For  the  Jaw  of  Gcd   requires  n$  to  love  our- 

iclves  ;  but  to  love  that  charad:cT  of  God,  which  is 
exhibited  in  the  moral  law,  is  the  fame  thing,  as  to 
J©ve  our  own  milery.  And,  therefore,  inflead  of  its 
being  a  duty,  it  is  a  fjn,  repugnant  to  the  law  ot  God, 
to  love   that  characler  of  God,  which   is  exhibited  in 

the  moral  law  ;  and  lo  it  ought  not  to  be  done.- • 

Moreover,  no  unregeaeratc  unbeliever  can  love  that 
charader  of  God,  which  is  revealed  in  the  gofpel,  be- 
caufc  he  doth  not  know  it.  For  an  unknown  objcft* 
cannot  be  loved.  For  to  lot'e  an  objcdl  of  which  we- 
have  no  idea,  is  to  love  nothing,  which  is  a  contradic- 
tion, and  in  iis  own  nature  abfolutely  impoffible.— - 
Wherefore,  before  Chrift  is  difcovered  to  the  foul  by 
the  fpiricofGod,  while  unregeneratc,  no  man  is  in  duty 

*  bound  to  l©ve,  either  the  chara(fl:cr  of  God,  exhibited 

*  in  the  law,  or  the  charadlcr  of  God  revealed  in  the  gof- 
pcl.  Nothing,  therefore,  remains  for  unregcnerate, 
unbelievers,  to  do,  as  their  prefent  duty,  but  to  reform 
their  external  pra^iicc,  ufe  the  means  of  grace,  and 
ftrive,  and  de  their  utmofl,  as  unregenerate  fianers  may 

*  do,  while  fuch.     Of  fuch  therefore  it  may  be  faid,thac 

*  they  forfake  all  known  fin,  and  pradife  all  known  du- 

*  ty.     Such,  then,  who  arc  come  to  a  fixed  refolutioli 

*  thus  to  do,  are  qualified  te  enter  into  covenant  with 

*  God,  and  to  attend  fealing  ordinances.     For  their  be- 

*  ing  dcftitute  of  faith,  repentance  and  love,  is  their  ca- 

*  lamlty,  but  not  their  fin.'— -Thus  AntinGmians  reafon, 
thus  they  believe,  and  thus  their  fins  arc  covered  even 
from  the  fight  of  their  own  confcicnces,  and  they  (land 
jullified  in  themfelvcs.  And  thus  v/«  fee,  what  is  meant 
by  an  impenitent^  f elf -ri^hUous  finner,  viz.  a  fiuner,  obfti- 
nate  in  his  difaffi?<5lion  to  the  Deity,  who  covers  his  fins, 
and  juftifieshimfelf  in  his  wickedncfs.       To  proceed. 

5.  By  a  ihrijlkfs  finner  is  meant,  a  finner,   who  doth 
n%i  receive,  but  doth  in  his  heart  rejed  JefusChrift  -,  anil  - 
fo  is  not  interefted   in  him,  and  the  blcfilngs  purchased 
by  him  ,  and  fo  remains  at  pr^^nc  vindcr  the  cgrfe  ©f 

tjie 


$ttT,   V.  i"      ^J       ) 

the  law  and  the  wrath  tf  God,  as  truly  aad  rcalfy^as  If 
Chrift  had  never  died  ;  according  to  thofc  words,  in  Job. 
J.  1 8,  36.  He  thai  kelievetb  not  is  ande'mned  already— ^nA 
tht  wrath  of  dd  ahidiitk  on  kirn. — But,  in  this  fenfe,  every 
impenitent,   felf-righteous   finner,   is  a  chriftlefs  finner; 
for  this   plain  reafon,   becaule   they  do  not  receive,  but 
reje(5l  Chrift.     As  ic  is  written,   Luk.  5.  31.  The  luhole 
need  not  a  fhyfician^  hut  the  fick.     For  finncrs  never  feel 
their  want  of  Chrifl,  or  look  to  God  thro'  him  for  par- 
don, in  thole  things,  in  which,  they  juftify  themfefves  j 
or  for  divine  affil^ance,  In  thafe  things,  which  they  think 
themfelvcs  not  bound   in  duty  to  do.     For  indance,  an 
Arminian^  as  he  does  not  think  himlelf  to  blame,  for  not 
loving  God  with  all  his  heart  ;  fo  he  never  means  t©  aflc 
pardon  of  God  in  the  name  of  Chrift,  as  being  to  blame 
for  this.     He  only  blames  himlelf,  when  he  neglects  ro 
do  as  well  as  he  can,  in  his  own  fenfe  of  the  phrafe  ;  and 
feels  52;uilc  and  need   of  pardon   only  in   thele  inftances. 
But  as  to  the  law  of  perfection,  as  he  thinks  himleff'noc 
bound  by  that  ;  fb   be  thiwks  himfelfnot  to  blame  for 
not  continuing  in  all  things   written  in  the  book  of  the 
law  to  da  them  ;  and  10  no  atonement,  no  fand^ifier,  no 
repentance,  no  pardon  are  needed  in  this  cafe. — ^So  againj 
an  Antinomian,  as  he  dnih  not  believe  ic  to  be  his  duty  re» 
love  that  character  ot  G6d  which  is  exhibited  in  his  hofy 
law  -j^  lo  he  never  confefTuth  his  fm  in  not  doing  of  if,  or 
aflcs  pard«n  of  God,  or  dreams  that  he  needs  sny  par- 
i^on,  in  this  cafe  ;  or  any  Redeemer  to  atone  for  this  fin» 
or  any  San6lifier  to  enable  him  to  do  this  duty.     For,  if 
it  is  not  his  duty  to  love  that  charadter  %[  God,  which  is 
exhibited  in  his  holy  law,  then  he  needs  no  affiftafice  to 
tfo  it.     For  we  need   divine  afiil^ance  only  to  euable  U5 
to  do  our  duty.     And  if  it  is  not  his  'duty  to  Icvc  that 
Charadcr  of  God,  which  is   exhibited   in  his   holy  laWj 
,    then  he  is  guilty  of  no  fin  in   not  loving  of  ic  ;  anii  fo 
needs  no  Chrift,  no  atonement,  no  repentance,  no   par- 
don in  the  affair  :   And  thus,  that  Chrift,  that  pard«n, 
that  grace  which  arc  ol^red  in  the  gofpel,  he  dotk  noc 

need  y 


c   S4   )  SjECT.  y.^ 

nird  ;  and  fa  doth  not  receive,  but  rejc<?t.     Year,  lie  re- 
jects all,  as  an  abufc.     For,  to  tell   a  finner,  he  needs  a-^ 
pardon,  in  that,  in  which,  he  juftifieshimrelf,  wiliaffreint 
him  ;  he  will  think  himfelf  abufoi ;  he  will  think  him- 
felt  implicitly  charg^ed  with  guilt,  in  that,  in  whwh,  he- 
is  not  guilty.     And  lb  inftead  df  dffiring  the   pardon,, 
he  will   rrjedl  the  offer,   as  an  abufe.     And  thus  do  all. 
impx-nitent,  klf-rightcous   finncrs,  with   rcfpc6t  to  that- 
pardon  and  to  that  fandtifying   grace,  which  the  gofpel 
offers.      As  ihey  need  neither  the   one  nor  the  other,  fa 
they  rtjc(ffc   both,    with  all   their   hearts.     For  the  wbolt> 
need  mt  a  phyjidan,  hut  theftck.  -, 

.  And  in  every  inftcince,  in  which  mzn  juftify  them*, 
felrcs,  they  depend,  lb  far  as  ihfy  have  any  dependance*' 
for  acceptance  inth^e  fi^ht  of  God,  not  qn  the  atone-* 
mciit  ot  Chrill,  but  on  their  own  innocence.  Foj  theiijf 
plea  is,  NOT  guilty.  Here  they  join  ilTue  ;  and  appeal » 
to  the  judgment  kat  of  God.  Luk.  18.9  —  13;;  And,- 
therefore,  ,;;    .  -  .  :J  ^dj  v 

If  the  divine  law  doth  require  rviankind  to:  he  perfe^^i 
as  our  Father y  uuhi&his  in  hdaveriy  if  perfe£^i\  nocwkhftan-dt* 
ing  our  fallen  llaie^:  if  the  law  ol"  God  requires;.iper(eG-i 
tion  of  us,  as  much  as  it  did  of  Adam  ;  if  we  arc  tOt 
blarRe,  and  deferve  eternal  death,  ior  not  continuing  in  ali\ 
things,  as  really  as  Adam  did  tor  eating  the  torbiddca 
fruit  -,  and  if  on  this  hypothefrs,  and  in  this  view,  Ci6n^r 
was  made  a  curfe^^  to  reAecrn /inner s  from  this  cu^fe  \  yet,  if n 
we  plead  not  quilty  ;  if  we  afHrm  that  we  are  not) 
bou-nd  by  this  law,  ;  if  we  affirm  chat  in  our  fallen  ftato 
it  is  not  pofTible  that  we  fliould  be  bound  by  it  ;  if  wci 
join.  iiTue  op  this  point,  and  appeal  to  the  judgment  ofi 
God  :  if  God  brings  us  in  guilty,  at  the  great  day,  ic 
will  be  too  late  then,  to  /hit  t  our  plea,  Ic  will  betoo  Jatci 
to  Jay,  that  our  dependance  was  on  the  atonement  of- 
Chrilh     For  it  may   be  reiorted, — '  If  you    were   noCj 

•  guilty,  you  needed  n»  atonement.     But  this  was  youri 

•  plea,  N  >T  GUILTY.     And  y©u  appealed  to  the  judg-j 
'  HKnt  Icac  ot  G(^d,     It  is  tgo  lat«  therefore  n&w  to  pre-i 

*  tend 


ittT.  V.  (    *^5     ) 

*  tend  y(*>u  depended  on  the  atonement.     Your  fir/l  pfea 

•  precludes  this.*' They   mud    therefore    have  their 

trial,  and  ftand,  or  fall,  for  eternity,  on  their  firft  plea, 
of  NOT  GUILTY. — And  therefore  it  will  come  ro  pafs, 
that  every  impenitent,  felf-righreous  finner  will  be  con- 
demned, unlefs  they  can  make  their  firft  pica  good,  at 
the  bar  of  God.  If  the  Judge  will  give  up  his  law,  they 
may  be  acquitted.  But  if  he  abides  by  what  is  written, 
viz.  Js  many  as  are  of  the  works  of  the  law  are  under  the 
curfe  •,  as  it  is  written^  curfed  is  every  one^  thst  conttnuetb 
not  in  all  things  written  in  the  bock  of  the  law  to  do  them  ; 
there  will  be  no  hope  in  their  cafe,  at  that  day.  And, 
therefore,  all  who,  eicher  on  the  Jrminian,  or  on  the  Jn* 
iinomian^  or  on  any  other  plan,  do,  in  heart,  rejed  the 
perted  law  of  God,  for  their  rule  of  life  in  this  world,' 
will  perifh  for  ever   in  the  next. 

And  ihus  we  lee,  what  is  m.eant  by  an  impenitent^  J  elf ^ 
righteous,  Chrijilefs  /inner.  Now  in  the  propofinon  it  is 
faid,  that  '  impenitent,  felf-righteous,  Chnltlels  Tinners 
are  under  the  curfe  of  the  law  of  God.' — Bur, 

6.  By  the-  curfe  of  the  law  i&  meant,  the  curfe  threat- 
ned  in  the  law  of  Gnd  ;  even  all  the  curfes  written  in 
God's  book,  comprifing  '  all  the  miferies  of  this  life, 
and  death  itfelf,  and  the  pains  of  hell   for  ever.' 

7.  When  it  is  faid,  that  they  are  under  tliis  curfe,  ic  is 
intended,  that  they  are  already  condemned  to  all  this  by 
the  law  of  God,  and  arc  liable  to  have  the  curfe  execut- 
ed, in  its  utmoft  rigour,  1.  e.  to  be  flruck  dead,  and  fent 
to  hell,  at  any  moment.  They  are  reprieved,  momenC 
by  moment,  by  the  lovereign  pleafurc  of  their  Judge. 

That  Chriftlefs  Tinners  are  thus  under  the  tfurfe  of  the 
law,  is  evident  not  only  from  the  tenor  of  the  law  itfelf, 
but  alio  from  the  whole  courfe  of  the  divine  conduff. 
For,  according  to  this  rule,  God  hath  dealt  with  Chrift- 
lefs  Tinners,  in  all  ages  of  the  world.  As  to  the  trJferies 
of  this  life ^  he  infiids  them  upon  them,  according  to  his 
Tovcreign  pleafure.  As  to  death  itfelf,  he  inflidls  it  juft 
when  he  pleafes.  And  as  fooa  as  the  Chriftkfs  Tinner  i^ 
M  d«;?:Q( 


(     S6    )  Sect.  V. 

i^ead,  in  an  inftant,  he  is  in  hell,  and  muft  endure  tbe 
fains  of  hell  for  ever.  Therefore,  from  the  tenor  of  the 
divini  law,  and  of  the  divine  condudl,  it  is  evident,  that 
God  is  at  liberty,  with  refped:  to  them,  to  kill  and  damn, 
any  Chriftlefs  Tinner,  at  what  moment  he  pleafes.  And 
therefore  he  is  not  bound  not  to  do  fo.  And  therefore 
there  is  no  covenant  between  God  and  the  finncr  exift- 
ing,  obliging  God  to  beftow  any  favour,  on  any  one 
Chriftlefs  finner,  now  in  the  world  :  but  he  may  ftrikc 
dead  and  lend  to  hell,  juftly  and  without  breach  of  co-  ■ 
vcnant^  any  chriftlefs  finRer  who  draws  the  breath  of  life.  • 
Thus,  in  this  fenfe,  mfenitent^  felf-rigbieeus^  Chrijilejsjin^ 
Tiers  are  under  tbt  curje  of  the  law,  ' 

8.   And  this  is  true  of  felf-righteous,  Chriftlefs  finncrs,' 
without  exception,  as  the  apoftle  affirms,  jis  rftnny  as  are 
§f  the  work!  of  the  law^  are  under  the  curfe.       Be  they  cir-  ' 
cumcifed  Jews,  or  baptized    Gentiles  ;  or  be  they  beth 
circumcifed  and  baptized  too,  as  doubtlefs  many  were  in 
the  churches  of  Galatia^  to  whom  he  was  writing  :  Yet 
ricit^-cr  their  circumcifion,  nor  their  baptifm,    at   all  al- 
tered the  cafe.     For  the  circumcifed  and   the  uncircum- 
eifed,  the  baptized,  and  the  unbaptized,    are  all  equally  ' 
under  the  curie  of  the  law,  if  of  a  felf-righteous  charac- 
ter.  For  they  rejtftChrift,  and  focan  have  no  intereft  in 
him  ;  as  by  divine   conftitution  none   are  intercfted  in 
him,  but  thole  who  receive  him.  Joh.  i.  12.  and  |.  it. 
And,  therefore,  they  muft   ftand   or  fall   by    mere  law.  • 
But  the  law  fays,  Cur/ed  is  ivery  ene  that  continuetb  ntt  in  ' 
all  things. 

The  law  doth  not  fay,  '  curfed  is  every  uncircumclfed 
Gemilc  •,'  nor  doth  the  law  fay, 'curfed  is  every  unbap- 
tized Pagan  :*  but  thus  it  is  written,  '  curfed  is  every  •. 
one  :'  be  he  Jew,  or  Gentile  ;  be  he  Chriftian,  or 
Pagan  ;  be  he  circumcifed,  or  baptized,  or  neither ;  if 
he  be  felf-righteous,  and  Chriftlefs,  he  is  curled.  For 
thefe  things  alter  not  the  cafe  at  all.  Rom.  2,  25,  2%^ 
29.  For  circumcifion  verily  frofiteth^  if  thou  keep  the  law  ; 
hutiftboH  be  a  kreaker  of  ths  lawy   thy  cinnmci/ten  is  mat^" 


Sect.  V:  (     87     ) 

nncircumcijion.  For  he  is  not  a  Jew,  which  is  one  outward- 
ly^ neither  is  that  circumcijion,  which  is  outward  in  the  flejh  : 
but  he  is  n  Jew  which  is  one  inwardly  :  and  cinumcijien  is 
that  of  the  hearty  in  the  fpirity  and  net  in  the  Utter,  whofe 
fraife  is  not  of  men,  hut  0}  God.  Therefore  baptized  Tin- 
ners, if  they  arc  ChriftUfs,  are  as  much  under  the  curfc 
of  the  law,  as  thofe  who  are  unbaptized  :  and  To,  are  as 
liable  to  '  all  the  miferics  of  this  life,  to  death  itfelf,  and 
to  the  pains  of  hell  forever.'  And  God  is  as  much  at  li- 
berty toftrikedead  and  lend  to  hell,  at  any  moment, 
fclf-righteous,  Chnftlcfs  Tinners,  who  are  baptized,  as 
thofe  who  are  unbaptized.  He  is  not  bound  by  cove- 
nant to  the  one,  any  more  than  to  the  other.  But,  as  to 
life,  and  to  the  outward  means  of  falvation,  and  to  the 
flrivings  of  the  Spirit,  he  is  at  perftA  liberty,  to  havi 
mercy  §n  whom  he  will  have  mercy.  This  is  certain  from 
the  whole  tenor  of  the  divine  conduft.  For  we  all 
know,  that  baptized  finners  are  as  liable  to  f'ldden  dj?ath 
as  the  unbaptized.  And  when  they  die,  there  is  an  end 
to  all  the  outward  means  of  falvation,  and  inward  driv- 
ings of  the  Spirit,  and  nothing  before  them,  but  the 
pains  of  hell  forever.  So  that  there  is  no  covenant  be- 
tween God  and  them  in  the  way,  fhereis  nothing  of  this 
kind  to  hinder  -,  but  God  is  at  perfect  liberty  to  execute 
thecurfe  of  the  law,  on  any  Chriftlefs  Tinner,  at  any  mo- 
ment He  pleafcs.  For  they  are  all  in  his  hands,  held  up 
over  hell  by  the  thread  of  their  lives,  juftly  condemned, 
at  his  lovcreign  difpofal.  And  accordingly,  he  lets  one 
drop  into  hell  now,  and  another  thin,]u^  as  he  pleafes, 
,  from  day  to  day,  from  hour  to  hour,  continually.  And 
,  thi-  hath  been  his  conftant  courfe  of  conduct  in  all  ages 
pad.  And  thus  every  Chriftlefs  Tinner  is  under  the  curfc 
of  the  law.— But  here,  it  may  be  inquired,  for  whac 
}  crime,  or  crimes,  are  they  thus,  by  the  law  of  God,  fen-^ 
tenced  t©  eternal  woe  ^  To  which,  the  anfwer  is  plain. 
For, 

9.  This  curTe  felf-righteous,  chrifllcTs  Tinners  are  Ten- 
t:ii.:cd  unto  by  the  divine  isw,  for  %ot  yielding  a  perfeft 

obedience 


(     S8     )  Sect.  V. 

obedience  to  it,  continually,  every  day.     Curfed  is  every 
one   chat  continueth  not  in  all  things.     So  that  the  law  of 
perfcdlion  is  binding  on  the  unregenerate,  chrirtlefs  Tin- 
ner.     And  in  the  judgment  of  him,  whofc  judgment  U 
alwiys  according-  to  truth,  they  deferve  eternal  woe,  for 
every  inilance  of  drfcci:,    in    thought,    v;ord,   or  deed; 
in  matter  or  manner.     And  that  whether  they  were  from 
eternity  elected  to  lalvation,  or  not ;  and  whether  Chrift 
^ied  NTi:h  an  abfolute  defign  to  fave  them,  or  not  ;  and 
whether   they  enjoy  the  drivings  of  God's   fpirir,  or  arc 
given  up  to  their  own  hearts  lufts  :   Yea,  and  whether 
they  enjoy  the   benenc  of  a  written    revelation,    or  not. 
Rom.  I.  iQ — 21.     For  the  wrath  of  God  is  revealed  from 
heaven  againjl  all  ungodlinejs^  and  unrighteoufnefs  of  men. — So 
that  even  the  heathen  are  wiihcut  escufe  \  becaufe  lohen  they 
knew  God^  ox\\y  by   the  light  of  nature,    and   tradition, 
th^y  glorified  him  not  as  Ged^  neither  were   thankful.    Rom. 
3.    9.  For  we  have  before  poved  both   Jews    and   Gentiles^ 
that  they  are  all  under  Jin.     Ver.  19.  nat  every  mouth  may  he 
fiopped,  and  all  the  v>^orld  may  become  guilty  before  God, 
for  the  curfc  extends  to  every   one,  to  every    Chriftlefs 
finner  of  Adam's  race.     So  that  the  divine   law  is  bind- 
ing on  ^al.en  m.n,  previous  to  the  confideration   of  the 
grace  of  the  golpel.     And  mankind  are  under    fo  great 
obligations  to  perfetl  obedience,  that  in  the  judgment  of 
him,   who  i:  ovar  all  God  hleffid  fer ever,  \.\iQ.y   deferve  eter- 
nal woe,  for  any  one  dcieCt,  tor  not  continuing  in  ^//things. 
For  fuch  is  the  infinite  dignity  ot  the  Deity,    llich    his 
infinite  worthi.neis  of  fu[)reme  love  and  univerfal  obedi- 
ence,  in  being  what  he  is  in  himfclf,  and  our  Creator, 
tbar,  on  thcfe  original  grounds,  it  i&  infinitely   criminal, 
not  to  love  him  wirh    all  our  hearts,  and  obey  him  in  c;- 
very  thing.     N'or  doth  our  original  apoftafy  in    Adam, 
or  our   prcfenc  depravity,  or  our  guilt  and    expofednefs 
to  eternal  deflruclion,  exempt  us  from   the   divine   law, 
as  our  rule  of  dwty,  or  from  its  curfe  tor  every  tranfgref- 
fion.     Nor  is  God  obliged  in  juftice  to  grant  us'  any  re-i 
lief:  for  this  law,  itfelt,  is  the   rule  of  juHicc  •,  holyjufi 
mdgood,  R'jm.  7.  12.  '  .  '^'^:^K 


Sect.  V.  ' (     S9     ) 

Thus  ftands  the  matter  in  the  facrcd  writings.  This 
divinity  how  ncjo  foever  it  may  appear  to  thofc  who  ne- 
ver before  attended  to  it,  was  taught  of  old  by  Mofes, 
Deut.  27.  And  afterwards  by  the  apoille  Paul,  Gal.  3. 
10.  Or  rather  the  God  of  Ifrael  is  the  true  author  o{ 
this  fyftem.  It  was  of  old  revealed,  in  the  law  of 
Mofes  ;  it  was  afterwards  honoured  with  the  higheft 
honours,  on  the  crofs,  by  the  blood  of  God's  own  Son. 
And  it  was  confidered  as  fundamental  in  that  fcheme  of 
religion,  w.hich  the  apoftles  preached  and  wrote  under 
divine  infpiration.  And  to  be  an  enemy  to  this  law,  is 
to  be  an  enemy  to  God  himfelt,  who  is  its  author, 
and  whofe  image  it  bears  \  and  t0  his  Son,  who  died 
to  do  it  honour. 

To  fay,  that  this  lawceafes  tobe  binding, is  to  fay,  that 
God  ceafes  to  beGod,  or  that  we  ceafe  to  be  his  creatures. 
For  if  God  is  God,  and  we  are  his  creatures,  we  ought  to 
glorify  him  as  God,  and  pay  the  honour  to  him,  thac 
creatures  owe  to  their  creator,  unlefs  he  has  done  fpmc 
thing  to  forfeit  our  love  and  obedience,  or  we  ceafe  to  be 
moral  agents.  But  to  lay,  thac  the  fupreme  Majefty  of 
heaven  and  earth  has  hurt  his  chara<5lcr,  by  any  part  of 
his  condudl,  is  to  fay,  that  he  is  not  an  abfolutejy  per- 
fect Being  :  which  i?  the  fame,  as  to  fay,  that  he  is  not 
God.  Nor  can  we  throw  the  blame  off  from  ourfelves, 
by  faying,  that  we  ceafe  to  be  moral  agents,  without 
cafting  it  on  our  Maker.  For  cither  he  is  to  blame  for 
continuing  this  law  in  force,  armed  with  its  curfe  ;  or 
•  we  arc  to  blame  for  breaking  this  law,  and  deferve  the 
threatned  woe.  And  to  fay,  that  it  is  not  in  force,  is 
cxprefsly  to  contradid:  divine  revelation,  which  fays, 
Curfea  is  every  one  that  continueth  not  in  all  things  which  are 
written  in  the  book  of  the  law  to   do  theuj. Bur, 

10.  For  God  in  his  holy  law  to  require  holincfs,  and 
nothing  but  holinefs,  of  the  Chriftlcfs  Tinner,  and  curfe 
him  for  the  lead  defed,  is  inconfillent  with  requiring  of 
him  lorn*  thing  befidcs  holinefs,  viz   Sin  ;    and  promif- 


(    go     )  Sect.  V: 

jftg  by  covenant  to  blcfs  him,  with  great  felelTingi,  ©n 
coniiition  he  performs  the  finful  a(ftion  required.  For 
this  is  to  blcfs,  and  to  curfc,  the  fame  man,  at  the  fame 
time,  for  the  fame  a^ion.  Thofe  very  altions  of  the 
Chriftlcfs  fjnncr,  who  hath  no  rightcoufncfs,  but  his  own, 
in  which  to  appear  before  God,  which,  by  the  law  he  is 
underjuftly  dcfervc  and  really  cxpofe  him  to  prcfcnt 
damnation,  cannot,  at  the  fame  time,  qualify  him,  in  the 
fight  of  the  lame  God,  (confideredas  fcarcher  of  hearts) 
for-any  blefiings  whatever.  For  that  which  merits  G®d*s 
eternal  curfe,  confidered  in  it  felf,  cannot,  eonfidered  ii 
it  felf,  qualify  for  God's  blefTing  :  unlefstHat  which  is  in 
itfclf  infinitely  odious  in  the  fight  of  God,  is  a  meet 
qualification  for  a  4:oken  of  the  divine  favour.  Bcfides, 
he  who  is,  by  divine  conflitution,  at  this  prcfenl  mo- 
ment, liable  to  be  ftruckdead  andfent  to  hell,  without 
time  to  breath  one  breath  more,  for  doing  as  he  does; 
cannot  by  divine  conflitution,  be  entitled  to  any  one 
blefling,  by  thofe  doings ;  for  this  would  imply  two  di- 
vine conftitutions,  in  their  own  nature  inconfiflent,  both 
ift  force  at  the  fame  time,  the  one  curfing,  and  the  other 
blefiing,  the  fame  finner,  at  the  fame  time,  for  the  fame, 
adlion.  Which  is  the  fame  thing,  as  to  fuppofe  a  thing 
to  be,  and  nof  to  be  in  the  fame  fenfc,  at  the  fame  time. 
Which  is  an  exprefs  contradidion. 

ObjiSiior..  If  this  rcafoning  is  juft,  then  GoiJ  is  at  li- 
berty to  kill  and  damn  all  the  ungodly  new  at  this  prc- 
fcnt time,  before  the  elcd  are  called  in  •,  and  fo  btfore 
Chrift  \\^%  feen  his  fted^  and  the  travail  of  bis  foul.  And  fo 
Ged  was  at  liberty  to  have  killed  and  damned  every  unrc- 
Derate  finner  in  the  congregation  of  Ifrael,  while  in 
Egypt;  and  fo  the  promife  to  Abraham,  that  at  the 
end  of  430  years  his  feed  fhauld  be  brought  out  of 
Egypt,  might  have  never  been  fulfilled.  Or  he  might 
have  killed  and  damned  every  unregencrate  finner,  in 
any  peried  afterwards,  and  the  very  anceftors  of  the  Mcf-  . 
fiah  hirafclf  might  have  becfi  cut  off,     And  fo^that  great 

premifc 


SicT.  V.  (    9»     ) 

promife  to  Abraham,  in  thy  fad  fhall  all  the  nathns  9J  tU 
urth  heblejfed^  might  have  never   been  accompli(hcd. 

Anfwer.  Chrift  Jsfus  may  have  a  covenant  rigfit  toy^^ 
his  feed,  and  the  travail  §/  his  foul  ;  and  yet  the  feif-righte- 
•us  (inner  may  be  under  the  curfc  of  the  law,  in  perfedt 
conliftcney.  Both  thefe  are  fcripture  dodrincs,  and  both 
are  perre(^ly  harmonious.  God  may  not  be  at  liberty, 
with  refpedl  to  Chrift  Jefus,  to  kill  and  damn  every  un- 
regenerate  finner  now  in  the  world  ;  becaufe  ihis  would 
be  inconfiftent  with  his  Dromife  to  him  :  But  yec,  with 
rcfped  to  unr«generatc  fmhers  themfelves,  God  is  at  li- 
berty ;  becaufe  God  hath  made  no  promife  to  unregc- 
nerate  finncrs,  as  fuch,  by  which,  they  can,  any  one  of 
them  now  on  earth,  claim  a  covenant  right,  to  an  exemp- 
tion from  the  curfe  of  the  law,  one  fingle  moment. 
Again, 

Abraham  might  have  a  covenant  right  Co  a  poderity^' 
in  number  like  the  ftars  and  like  the  fands,  becaufe  God 
promifcd  this  to  him  :  And  fo,  on  the  fame  ground,  he 
might  have  a  covenant  right  to  the  land  of  Canaan,  and 
to  all  the  blelFings  comprifed  in  God's  covenant  with 
him  ;  and  yet  fuch  of  his  poftcrity,  as  refufed  to  walk  in 
his  ftcps,  and  rejecled  the  covenant  of  grace,  and  remain- 
ed under  the  curfe  of  the  law,  might  have,  for  their  parts, 
no  covenant  ri^ht  to  any  one  blefTing  ;  but  rather  lie  ex- 
pofed  to  all  the  curfcs  written  in  God's  book.  And 
that,  this  was  in  fa6l  the  cafe,  is  plain  from  the  whole 
t«nor  of  Lev.  26.  Deut.  27.  and  ch.  2S. 

Now,  if  thcle  things  are  true,  then  it  will  follow, 

I.  That  chriftlefs  finners,  as  they  have  no  covenant 
right  to  any  good^  being  by  the  curfe  of  the  law  already 
fcntenced  to  all  evil  •,  (o  all  the  good  which  they  do  re- 
ceive from  God,  before  they  are  united  to  Chrift  by 
faith,  are,  as  to  them,  the  fruits  of  the  mere  fovercign 
grace  of  God,  which  he  is  at  liberty,  with  refped  to 
them,  to  continue,  or  take  away,  at  pleafure.  Thus  ic 
is,  as  to  life  and  all  the  comforts  of  life.  And  thus  it  is, 
as  t#  all  the  ©utward  means  of  falvation,  and  the  inward 

ftrivisgi 


(       9-       )  S^^T.    V5> 

ftfivings  oFthc  fpirlt.     Every  chrlfliefs  finner,  being  un-- 
der  the  curie  ot  the  divine   law,  God  is  at   full  liberty,  . 
wick  r^rpecl  to  them,  to  ftrike  thcQi  dead,  and  fend  them 
to  hell,  at  any  moment  -,  and  lo  put  an  eternal  end  to  all 
the  go. d  which  they  enjoy,  and  let  in  all  evil  upon  them 

like  a  flood. See   this  fentiment  illuftrated  at  large 

thro'  the  20th  chap.  ofEzckicl. — And  if  this  is  true,  then^ 

2.  The  carnal,  unregeneratc,  chriftlels  Ifraielites,  un-,- 
der  the  Mofaic  dilpenlation,  being  under  thecurfeof 
their  law,  agreeable  to  Deut.  27.  26.  and  Gal.  3.  10. 
had,  confidercd  as  fuch,  no  covenant  right  to  one  blef-  . 
fing  of  the  Abrahamic  covenant,  no,  not  fo  much  as  to; 
draw  a  breath,  or  live  one  moment  in  the  promiled  land^ 
where  all  the  peculiar  bleflings  of  that  difpenlation  were 
to  be  enjoyed  ;  but  God  was  at  full  and  perfed  liberty^- 
with  refpecl  to  them,  to  (irike  them  dead  and  fend  them 
to  hell,  at  any  moment  ;  and  fo  for  ever  feparate  them 
from  that  good  land,  and  from  all  the  worldly  good 
things,  and  religious  advantages,  which  were  there  to  be 
enjoyed.  And  on  this  hypothefis,  and  on  this  hypothe- 
fis  alone,  can  the  divine  condu6l  toward  that  people  be 
vindicated.  For  in  fad  he  always  did  ftrike  dead  and 
fend  to  hell  impeaitent  Tinners,  under  that  difpenfatioPj 
at  what  time  he  pleafed,  according  to  his  own  fovereign 
plealure,  juft  as  he  haih  done  ever  fince.  And  that  he 
had  a  right  fo  to  do,  by  the  conftitution  which  they  were 
under,  is  evident  from  Lev.  26.  Dcut.  27.  and  chap.  28. 
and  Ezek.  20. 

And  accordingly  we  may  obfcrve,  that,  by  the  divine 
appointment,  the  whole  congregation  of  Ifrael  were  o- 
bliged  to  acknowledge  this,  as  foon  as  ever  they  entered 
into  the  holy  land,  in  a  moft  public,  folcmn  and  affed:- 
ing  manner,  laying,  with  united  voices.  Amen.  Dtur. 
27.  2 — 26.  And  as  foon  as  they  entered  into  the  holy 
land,  they  did  acknowledge  it,  according  to  the  divine 
appointment.  J^fh.  8.  30--35.  So  that,  while  in  an 
impenitent,  unpardoned  ftate,  they,  by  their  own  ac- 
knowlcdgementj  v^ere  under  the  curfe  of  their  law,  at 

ths 


Sect.  V.  (    93     ) 

the  fovereign  mercy  of  their  God.  And  thus  the  Mo- 
faic  difpcniacion  was  fff  old  underftcod  y  but  in  later  ages, 
the  Pharifees,  by  their  falle  glofles,  put  another  fenic  up- 
on their  whole  law,  juftitying  thcmfelves^  &  (upporting 
their  claims  q{  hsiving  God  f&r  ibeir  father^  whereby  the 
nation  were  prepared  to  rejed  the  gofpel  of  Jrfus  Chrift. 
Whereas,  had  they  retained  the  ancient  meaning  of  their 
law,  like  a  fchool  matter,  it  might  have  led  them  to 
Chrift.  — —  As  this  view  ot  things,  if  ac^recable  to  truth, 
will,  without  more  ado,  fettle  the  prell^nt  controverfy  j 
fo  it  is  worthy  of  a  particular  confideratlon. 

3  No  unregenerate  Chriftlcfs  finner  hath,  as  fuch,  aay 
right,  in  entering  into  covenant,  to  promife  and  engage 
•  to  obey  the  whole  will  of  God  by  divine  afjijiunce.'*  Be- 
caufe  they  have  no  title  to  *the  divir.e  afTifiance,'  for  any. 
one  holy  adl. — Indeed,  it  is  their  duty  'to  obey  the  whole 
will  ot  God  \  and  they  are  juftly  liable,  in  the  judg- 
ment of  him,  whofc  judgment  is  according  to  truth,  to 
the  curfe  threatened,  if  they  continue  not  in  all  things  \  and 
that  on  the  foot  of  mere  law,  which  promifeth  no  afTift- 
ance  at  all,  to  any  finner.  And  while  Tinners  rejedChrift 
and  the  grace  of  the  gofpel,  they  have,  by  the  divine  con- 
ftrtucion,  no  title,  to  any  inward  afTiilance  of  the  holy 
Spirit,  at  all,  on  the  foot  of  the  covenant  of  grace.  For 
all  thefromijes  of  God  are  in  Chrifi  Jefus^  yea^  and  in  hiin 
amen.  2  Cor.  i.  20.  But  as  to  thofe  who  arc  out  of 
Chrift,  they  are  w^kr  the  law  ;  andy?//  ^atl?  dominion  ever 
them.  Rom,  6.  14.  This  is  their  ftanding,  and  this  is 
their  true  and  realftate.  They  are  bound  to  perfedo- 
bedience.  They  are  confidered  as  moral  agent«.'  They 
are  held  to  be  without  e^cufe'.  Rom.  1.  21.  Tliey  (tand 
guilty^  before  God.  Rom.  3.  19.  They  reject  the  grace  of 
the  gofpel.  Eternal  death  is  threatened  for  every  tranf- 
grefTion,  by  the  divine  law,  Gfll.  3.  10.  Andthegofpel 
doth  not  make  void^  h\M  ejiahlifh  the  la''\  Rom:  3.  31. 
As  it  is  written,  he  that  htlieveih  not  is  condemned  already^ 
and  the  wrath  of  God  abidfith  on  hirri.  Joh.  3.  18.  2^-  And 
fo  every  impenitent,  Chrift-rejeding  (Inner  lies  at   the 

N  fovereign 


(     94     ^  Sect.  V* 

Wcreign  mercy  ®f  God  ;  as  it  is  written,  Rotn.  ii.   7. 
^he  elehisn  hath  obtained  it,  and  the  red  were  blinded. 

Death  and  damnation  may  iiil  them  with  terror,  and 
beget  reformations,  tears,  vows  and  promifes  ;  and  fo, 
in  the  language^of  the  apodle,  they  may  bring  forth  fruit 
unto  death.  For  death  comino;  into  the  view  of  their 
confciences,  begets  all  the  religious  cxcrcifes  of  their 
hearts,  and  is  the  father  of  the  children  they  bring 
forth.  And  phi*',  according  to  St.  Paul,  is  the  (late  ot 
all  thofe  who  are  married  to  the  law.  For  /}n  ft  ill  hath  do- 
minion over  tkem  while  under  the  Uw.  Bat  when  once  they 
are  married  unt0  Chrid,  they  become  temples  of  the  Hchf 
Gi'i?/^,  and  fo  now  they  bring  forth  fruit  unto  God.  God 
is  the  father  of  all  the  holy  exercifes  of  their  hearts,  he 
•works  in  them  to  will  fi^nd  t»  d^,  and  fo  all  chriflian  graces 
are  not  only  called,  but  in  reality  a:re,  the  fruits  of  the 
5^/V//.— -Law',  dea^h  and  hell  will  not  beget  one  holy 
exercife  in  an  unregenerare  heart ;  rather,  they  will  irri- 
tate the  corruption  of  the  carnal  mind.  Kura.  7.  5,  1,9?. 
Hence  the  (inner,  who,  while  ignorant  of  law,  death  and 
hell,  hath  a  good  heart,  as  he  imagines  •,  when  theftf 
come  into  view,  his  goodnefs  is  loft,  hi.s  heart  grows 
worfe  ;  and  fo  far  as  he  c\n  difcern,  he  grows  worfe  and 
worle,  'till  all  kis  hope  of  acceptance  withGod,  on  the  f©ot 
of  law,  languifhes  and  dies.  So  that  thelaw^  which  weii 
ordained  unto  lijt^  and  by  which  life  was  ©riginaliy  to  be 
obtained,  he  finds /^  be  unto  death  ;  as  it  is  written,  Rom. 
7.  S,  ^  Sin  taking  occqfion  by  the  commandment ^  raged  the 
more,  wrought  in  me  ah  manner  of  concupifcence.  For  with' 
§ut  the  law-fm^  wa4  dead.  For  I  was  alive  without  the  law 
9nce^  and  had  a  good  opinion  of  myfelf  :  but  when  the 
commandment  came^fm  revived^  and  I  died.  For  it  is  not 
the  defign  of  God,  by  legal  conviction  to  make  the  heart 
better,  or  f®  much  as  to  excite  one  holy  thought,  or  holy 
defire  in  the  unregenerate  finner  ;  but  rather  to  give 
fuch  light  ce  the  eonfcience,  as  that  all  thofe  thoughts 
and  defires,  which  ufed  to  be  accounted  holy,  may  ap- 
;Dear  to  have   no  holinefs  in  them,  but  to  be  of  a  nature 

Goncrary  . 


SiCT.  V.  r    95    ) 

contrary  thereunto  :  to  the  end,  that  the  (Inner,  who  is, 
in  fadt,  dead  in  fin,  and  ac  enmity  againflGod,  may  come 
to  know  the  truth  ;  and  fo  find  himfelf  condemned,  loft 
and  undone,  by  the  very  law,  by  which  he  fought  and 
expededjifc.  Thus,  as  by  the  covenant  of  works  fin- 
ncrs  have  no  title  to  any  divine  afiillance  ;  fo  while  un- 
regenerare  God  doth  in  tad  never  afilfi:  them  to  one  ho- 
Jy  ad.  Nor  under  genuine  convidion  do  they  feem  to 
thcmlelves  to  grow  better,  but  on  the  contrary  to  grow 
worfe  and  worfe,  until  they  find  thtmfclvcs  perfedly  dci^ 
titute  o\  ev(  ry  good  thought,  and  of  every  good  defire, 
and  in  a  (late  ot  mind,  'wholly  oppofice  to  all  good,  and 
wholly  ificlined  to  all  evil,' in  the  language  of  our  con- 
felTion  of  faith  :  or  in  the  more  accurate  and  cxpreflivc 
language  of  fcripture,  until  they  find  themfelve^  dead  in 
fin,  and  at  enmity  againft  God.  i.  e.  until  they  fee  them- 
felves  to  be,  as  in  tad  they  are,  and  as  in  \i:i6i  they  always 
were,  before r hey  fa w  it. --But  to  fee  thcmfelves  dead  in 
fin,  and  enemies  to  God,  and  wholly  inexcufabic  and  ai- 
tegether  criminal  in  being  fo,  and  on  this  foot  juftly  con- 
demned, is  what,  above  all  things,  impenitent,  lelf  juf^i- 
tying  Iinfiers  are  avcrfe  unto.  And,  therefore,  their 
hearts,  inflead  of  concurring  to  promote  this  convidion, 
do  refill  the  light,  and  twill:  and  turn  every  pofTible  v/ay 
to  evade  it  :  and  often  even  rife  an^  fight  againil  it,  with 
horrid,  blasphemous  thoughts.  And  it  is  leldom  that  a- 
wakened  finners  are  brought  to  a  thorough  convidion.* 
More  generally  they  kavc  fome  partial  convidion,  and. 
fome  rh;)rt  terrors,  and  then  falfe  humiliations,  and  then 
faife  light  and  joy,  which  lads  awhile,  and  then  all  their 
inward  religion  is  at  an  end.  Or  elfe,  without  receiving 
any  comfort,  true  or  falfe,  they  gradually  loofe  their  con* 
vidions,  and  go  to  (lep  again,  as  fecurc  as'  ever.  For 
fir  ait  is  the  gate^  and  narrow  /V  the  way^  that  kads  te  lifi^ 
and  tew  tbtir  be  that  find  it. — But  to  return, 

If 
*    *  It  is  i»tf/ ^«ja^<&  for  men   to  fee    that   thfy   c«n    do   nothing  of 

•  ihemfclves.  Mewmaylay  M^/,  when  they  only  find  need  o^  affidancc, 

*  aad  001  of  ine  infujl^n  o(e  frinapU  of  grace  into  them.' 

St94taard'f  Safefj.  p.  i8}.  Edit.  3. 


(     g6     )  ■    Sect.  V. 

If  felf-righteous,  chriftl&fs  (inner?,  whrle  unde^  the 
curie  of  the  law,  have  no  title  to  divine  aJTiftancc  for  an.y 
one  holy  a£l  ;  and  if,  as  was  before  proved,  the  divine 
law  requires  holinefs  and  nothing  but  holinefs  -,  then 
they  have  no  warrant  to  *  enter  into  covenant  to  obey  t 
the  whole  will  of  God  ly  divide  ajjiilatju^—rh  is  true,  the 
gofpel  offers  pardon  to  impenitent,  Idf-righteous  finnera, 
for  not  continuing  in  ail  things  written  in  the  book  of 
the  law  to  do  them  ibut  impenitent  felf-righteous  fm- 
Ders  plead  not  guilty,  in  manner  and  form,  as  fet  forth 
in  the  divine  law  :  and  fo  rtjcd  the  pardon  ofF«red.-»- 
And  it  is  true,  the  gofpel  offers  the  lancftifying  influeBCCS 
of  the  holy  I'piric  to  impenitent,  felf-righteous  Tinners,  to  " 
enable  thrm  to  love  that  efearader  of  God,  which  is  ex- 
hibited in  his  law,  and  which  is  honored  on  the  crofs  of 
Chrift,  but  they  do  not  defire  to  love  it,  and  therefore 
the  afilflance  offered  is  rr^t^tci.  Now  when  they  hav^ 
thus  rejected  the  only  affillance,  which  God  ever  offered, 
to  obey  the  very  law,  which  he  hath  given  to  be  the  rule 
of  their  lives,  i"or -them,  under  thefe  circumftances,  '  to 
enter  into  cevcnant  to  obey  the  whole  will  of  God  by  di- 
vine  ajijlance^''  is  a  piece  of  hypocrify  fuited  to  the  cha- 
jafter  ot  none,  but  Ibcli,  as  are,  in  fad,  '  totally  deprav- 
ed'^^;  and  yet,  at  the  fame  time,  near,  or  qmc  totally  Mind^ 
'as  to  their  true  charad  r  and  real  ilate.       •■  ■:.•:■■    i'.   ;  <. 

;  A  woman,  however  poor  and  low  in  the  wcirld  before  - 
rnarriagq^  and  however  inluflicient  to  be  tru;(led  by  any 
of  her   r^ighbcur^  -,  vet  no   fooner  is  Hie  married   to-a 
rich  man,  who  lov^es  her,  and  whom  (lie  takes  dclight^to 
.obey  and  honor,  but,  with  his  approbation,  (he  may  trade 
largely  at  any  mtrchant's  fliop,  tor  any  thing  Iheiaeeds, 
and  may- warranrablyvprpmife,  '  by  the  ^(Tiftance  of  her 
Ipiufband^*.  to   make  good  pay  •,  nor  wjll  the   merchant, 
who  knows   her  huPoand's   riches,   and  his   love  to  her, 
and   his  approbation  of  her   condud,  be   backward  to 
truft  her.     And  thus  it  is  with  the  poor  banckrupt  fin*-  j 
Bee,  who  is  in  himfelf  jwi  ftt^cien:  fcr  cm  good  thought ^  aS.  '■. 
in  him  there  dwclkih  no  good  tbwg^  as  fooa  as  he  is  marri-  | 

c4i 


$ECT.  V.  (     97     ) 

"cdto  Chrift  Jefus,  ;«  whom  all  fuJnefs  d'xeUeth^  and  gf 
wh9fe  fulnefs  he  receives,  and  grace  fdr  grace ^  he  may  now 
en  er  into  covenant  with  God,  and  warrantably  promife 

*  by  theaffiftanceof  Chrifl  Jefus,*  to  love  God,  and  walk 
in  all  his  ways  with  an  upright  heart. — But  fhould  a 
woman  of  an  wherifh  heart  enter  into  covenant  with  a 

<man  of  honor  and  of  a  great  eftatc,  before  the  priefl-,  and 
as  foon  as  the  ceremony  was  over,  even  on  the  very  fame 
day,  kave  his  bed  and  board,  and  run  off,  and  proftitute 
^herfclf  to  her  former  g^illants,  and  refufe  to  return,  and 
continue  to  refufe  although  invited  thereto   by  her  huf- 
band,  yea  obftinately  refula  notwichftanding- repeated  in- 
.vitations  and  repeated  offers  of  pardon  and   forgivenefs, 
until  he  being  juftly  provoked  fliould  advcrtife  her  in  all 
the  public  papers,  and  forbid  all  to  trufb  her  on  his  ac- 
count, for  that  he  would  hold  hir^felf  unobliged  to  pay 
any  of  "her  debts,  or  to  afford  her  *any  affiftance,'  until 
her  naughty    heart  fhould   be,  humbhd,   and  Gie  fhould 
confefs  her  iniquity,  and  jurtify  him  in  this  token  of  his 
•^difp^eafure,    and  afk   forgivenefs  for  her  crimes,  and  re- 
itura  to  her  duty  wi:h  true  matrimonial  affrdlion. — And 
•fhould  (lie,  on  feeing   what  her  hufband  had   done,  de- 
clare, that  '  (0  love  fuch  a  hufband  is  the  fame  thing  as 
Vt'  to  love  to  be  advertifed  as  a  run-away  in  the  public  pa- 
^  peril,  which  is  to  love  difgrace   itfelf,  which    is  in  irr5^ 
.'  own-  nature- knpofRble,  and  even  contrary  to  the  law  of 

*  God  -which  requires  us  to  love  ourfclves.  In  this 
'  view,  therefore,  I  can  nei^er  return,  noris  it  my  duty 
*•  to  return.  Ft)r  I  ought  to  have  a  regard  t©  my  own 
'  reputation.  Until,  therefore,  he  will  recall  this  ad- 
'  vertifement,  and  aflame  a  different  charadler,  I  can  no 
'  more  love  him  than  I  can  love  my  ov;n  milery.' — And 
in  this  temper  fhould  flie  go  on,  giving  her  heart  to  her  lo- 
'ver«,and  making herlelf  common  to  all  comers, until, being 
overtaken  with  extreme  poverty,  fhe' is  reduced  to  great 
diftrefs.  And  then,  inf^ead  of  returning  to  her  hufband 
and  humbling  herfclf  before  him,  as  in  duty  (lie  is  bound, 
foould  flis  apply  to  \\tt  neighbours  for  relief,  and  put  on  a 


(     9^     )  Skct.  V; 

bold  facf,  and  promife    ;  by  the  afliftance  of  her  huf- 
band'   to    rnake  good  pay  :   Would   they    regard   her 
words  !   Would  they  truft  her  on  his  account  !  Rather, 
would  they  not  be  filled  with  indignation  at  her  impu-/l 
^cnce,  and  be  ready  to  fay — '  Woman,  firft  of  all  make 

*  up  matters  with  your  hufband,  before  you  prefume  w 
^  be  trufted  on  his  account  5  for  what  warrant  have  you, 

*  in  your  prefenc  circumftances,  to  promife  to  make  gooU' 

*  pay  ^y  his  ajjljlance^   to  which   you   have   no   title,  t^ 

*  which  you  know  you  have  no  title,  and  to  which  the 

*  public  knows  you  have  no  title,  by  the  advertifement 
«  in  the  public  papers  ?  No,  no,  thou  wicked  woman, 

*  thy  word  is  not  to  be  taken.     Thou  art  not  worth   a 

*  penny  in  the  world.     The  man  whom  thou  calleftthy 

*  hufbind,  tho'j  haft  run  away  from,    and    he   declares 

*  that  he  will  hold  himfrlf  unobliged  to  pay  any  of  thy 
^  debts,  or  to  grant  thee  the  lead  ifllftance.* — She  cries, 
fhe  laments  bitterly,  fhe  fays,  - — '  1  defire  to  love  him,.  I 
'  wifh  I  could  love  him,  I  long  te  love  him,  I  try  to  love 
^   him,  but  I  cannot.   I  do  all  I  can  to  love  him,  but  it  is 

^  above  my  power.     But  this  1  can  fay^  that  I  am    wii- 

*  ling  to  de  my  ulmojl^  and  [  am  comis  to  a  fixed  refolutU 
'  en  to  try  every  day  to  love  him,  and  I  am  willing  t6 
^  bind  myfclf  by  the  mod  folemn  cevenant   to    do  fo, 

*  And  more  than  this,  he  cannot  realonatbly  requirt  at 

*  my  hands,  in  my  prcfent  circum fiances  '— r — — Hcf 
hufband  hapjiens  to  (land  at  the  door,  and  hears  all  th6 
talk,  and  goes  ofi^'in  high  indignation,  faying  to  him- 
felf ^  What  !  can  fhe  find  a  heart   to  love    her  gal- 

*  lants,  but  no  heart  to  love  me  /  am   I   fo  vile   in    her 

*  eyes  !    is  it  fuch  an  impolFible  tafk  to  love  fuch  an  one 

*  as  I'am  !  is  this  more  than  flie  can  do  I    is  this   more 

*  than  I  can  jufblj  require   at    her  hands  !   am   I   to  be 

*  pacified  with  her  hypocritical  tears, and  deceitful  vows  ! 

*  and  an  unreafonable  man  to  demand  more  at  prelent  I 

*  fhall  other  men  thus  have  her  whole  heart,&  (hall  I  bear 

*  this  contempt  at  her  hands  !— -far  be  this  from  m^--— 

*  1  will  afTcrt  my  proper  dignity-— that  woman  ftiall  n© 
I  longer  be  called  my  wife:--I  will  gee  a  bill—I  will 


SifcT.  y.  '(    99     ) 

•  put  her  away  Fflrever.'- And  Gommcn  fcnfe  \TCu.id 

Approve  and  juflify  his  condudl. 

Thus  the  Moll  HighGod,  whofe  chara<!l:er  Is  pcrfeft  irt 
beauty,  without  a  blemifh,  might  jufily  refolve,  wiihrc- 
pedt  to  every  impenitent, fclf  righteous  lelf-juftifying  fin- 
ner.  And  he  might  juftly  (Irike  them  dead,&  fend  them  t3 
hell,  in  a  moment.  For  every  plea  they  make  to  juftify 
themfelves,  in  not  loving  God,  cafts  the  blame  en  him  5 
even  every  argument  they  ufe  for  their  juilification,  is  t® 
his  condemnaLion.  For  if  the  fault  is  not  in  thenn,  it  is 
in  him.  If  they  are  no:  to  blame  for  not  loving  him, 
it  is  bccaulc  he  is  not  worthy  of  their  love  For  if  God 
is  in  himfelf,  and  in  all  his  condud:,  ablolutely  perfecft, 
even  perfect  in  beauty,  without  a  blemifh,  then  we  mud 
be  inexcufable,  add  wholly  criminal  in  not  loving  himi 
with  all  our  hearts.  And  if  there  is  the  leafl  blcmirh 
in  the  divine  characler,  or  in  any  part  of  his  condudl, 
then  he  is  not  an  abfolutely  perfed  Being.  That  is,  in 
other  words,  he  is  not  God.  The  divinity  of  the  only 
true  and  living  God,  is,  therefore,  denied,  in  every  fclf- 
juflifying  plea.  Which  is  a  crime  aggravated  beyond 
expreilion.  A  finner,  therefore,  in  fuch  a  temper,  is  at^ 
enemy  to  the  true  God,  and  juftifies  himfelf  in  it,  and 
all  his  pretences  to  love  arrd  obedience  are  hypocritical  : 
and  he  ought  to  be  told  it,  in  the  plained  manner.  Bu£ 
to  flatter  fmners  along  in  their  (elf-juftifying,  God- 
condemning  difpofinon,  how  much  foevcr  it  may  pleafc^ 
them  at  prefent,  dirediy  tgnds  to  their  eternal  ruin.— 
But,  thus  much  is  certain,  at  lead,  that  they  have  no 
title  to  '  any  divine  afiiftance  \  and  fb  have  no  warrant 
to  make  promifes  as  though  they  had.  Nor  is  their 
promife,  in  this  view  of  it,  of  any  worth,  or  at  all  to  be 
trufted.  To  conclude. 

The  profefled  defign  of  Mr.  M's  firfl:  book,  was,  as  he 
declares,  p.  58.  to  prove  that  there  is  'an  external  covenant 
between  God  and  his  vifible  church, as  fuch,  diftincl  from 
the  covenant  of  grace.  And  that  thofe  who  are  in  ir^ 
Cp.59)  *  have  a   promife  of  the  means  of  grace,  and  the 

"  '  ~"  ftrivingt 


(     100     >  Sect.'vI.' 

ftrlvings  of  God^s  holy  Spirit,  in  order  to  render  thena 
efF^^lual  for  falvation.'  And  agreeably  hereunte,  he  has 
ifi  this  fecond  book  endeavoured  to  periuade  us,  that 
impenitenr,  felf-righteous,  Chriftlefs  Tinners  fp. 65,  66.) 
may  warrantabjy  '  while  fuch,  and  as  fuch,  bind  them- 
fdves,    in  covenant  '  by    divine   afTiftance   to    obey   the 

whole  will  of  God.' Whether  what  has  been  offered 

in  the  foregoing  fedlion,  is  fufficient  to  prove,  that  this 
cxrernal  covenant  is  not  from  heaven,  but  of  men,  is 
fubmitted  to  the  confideration  of  every  judicious  rea- 
der.— And  we  arc  now  at  liberty  more  particularly' to  ex? 
amine  the  new  fcheme  of  religion,  which  he  has  advanc- 
ed in  order  to  fupport  his  external  covenant,  which  is  tO, 
be  the  principle  bufinefs  oi  moil  of  the  following  feftions,^ 


S     E     C     T    I     O     N    VI. 

Kom.  viii.  7.  8.  The  carmlmind  is  enmity  a^ainft  God: 
for  it  is  net  fubje^  to  the  law  0}  God^  neither  indeed  can  be. 
So  then  th^  that  are  in  the  flefh  cannot  fleaje  God, 

Que  ft,  I.    Are  ix^,  as  fallen  creatures^  at  enmity  againfi  Goi^^^ 
merely  as  conceiving  God  to  he  our  enemy  ?     Or, 

QiJeft.  II.  Are  we  enemies  mly  to  falfe  and  mifiaken  ideas  ef 
God?     Or,  i 

Que  ft.  Ill,  Is  the  carnal  mind  enmity  again  ft  God*s  true  an  J 

^y.  real charaiteVy  and  that  nitwit hjianding  the  revelation  which -^ 
t  ''^^  God  has  made  of  his  readimfs  to  he  ^m^mkd  to  us^  if  we  re*  , 
fent  and  return  to  him  through  Jcfus  ChriH  ?     It  fe, 

Qiieft.  IV.  What  contrariety  is  there  between  the  carnal' 
mind,  and  God's  true  and  real  character  ? 

ACCORDING  to  our  author,  p   50.  '  Adam,  after- 
'  the  fall,   before  the  revelation  of   a    Mediator,' 
was  not  bound  by  the  divine  law   to   love   God.      The 
divine  law  bound  him  to  '  punifhmcnt  '    for   what  was 
paft  j  but  *  its  binding  authority  refpedted  nQt  his  obe- 
dience* 


ciicnce,'  for  the  tirac  to  come.  For  Adam  by  the  fall 
ceafed  to  be  a  moral  agent.  For  it  now  became  incon-. 
{iftent  with  a  prin^Ciple  eff-ntial  t©  moral  agency,  to  lovd 
God.     For,  p.  5.  *  a  principle  of  felf-love  is  cflcntial  to 

*  us  as  moral  'agents.*     Bur,  p.  10.  '  to  delight  in  God 

*  under  thofe  eircumilances  was  the  fame  thing  as  to  de- 

*  light  in  his  own  mifery.'  Which 'is  inconfiftent  witll 
that  Iclt-love  which  is  cflential  to  moral  agency.  There- 
fore, p.  10.  '  Adam  by  becoming  guilty  was  totally  de- 
prived.* B.-ing  totally  deprived  oi  his  moral  agency^ 
and  wholly  incapacitated  tur  moral  condadt.  His  de- 
pravity, however,  was  not  o\  a  criminal  nature.  For,  p. 
12.  *  this  inconfiltency  of  love  cc>' God,  with  the  natural, 

*  principle  of  felf-love,  was   the  true  reafin,  and  the  cnly'. 

*  reafoH^  why  Adam  could  not  love  God  after  the  fall.* 
For,  p.  44.  '  could  he   have  leen,  after  he   had  iinned» 

*  that  he  had  (till  the  fame,  or  as  much  ground  of  con- 

*  fivknce  toward  God,  as  he  had  before— he  would  have 

*  continued  dill  to  cxcrcife  the  fame  delight  in  the  divine 

*  prrfedlionp,  as  he  had  done  before.*  So  that  he  was 
as  well  difpofcd  to  love  God  after  the  fall,  as  he  was  be- 
fore, had  he  been  in  as  good  exrernal  circumflances* 
His  different  affections  were  entirely  owing  to  his  dif- 
ferent external  circumftances.  .  For  God  was  his  friend 
before  the  fall.     But  now,  p.  9.  '  in  every  view,  it  muft 

*  appear  to  him,  that  God  could  deal  no  otherwife  witli 
*.  him,  but  t©  execute  the  curfe,  unlcfs   Fie  fhould  ajfl* 

*  contrary  to  his  own  perfe(5tions.'  And  therefore  a^ 
foon  as  God's  readinefs  to  forgive  fin  was  manifcftedg 
there  was  nothing  in  his  heart  to  prevent  his  loving  God. 
as  much  as  ever.     And  fo  it  is  with  us.  p.  44.  *  There. 

*  is  all  the  reafon  why   our  hearts  fhould  return  to  the 

*  love  of  God,  and  confidence  in   him  thro'  Chriff,  as 

*  why    Adam   fhould  love  God   in  hi^  J)riniitive  flatCo 

*  There  is  nothing  in  our   fallen   circumftan-es  to  pre- 

*  vent  it.'  p.  47,  48.  IVithout  any  mw  principle  of  grace. 
For  this  being  the  true  Ifate  of  things,  p.  43.  *  regene- 
ration may  be  wrought  by  light,'     For  iis  foon  as  wc. 

O  beji^Vc 


(     ic^     )  Sect.  VL 

believe  Gsd's  readinefs  to  be  reconciled  to  us  we  fhal/ 
love  him  of  courfe. — But  before  faith  and  regeneration, 
we  arc  in  the  fame  Rate   of  total  depravity   that  Adam 
was  before  the  revelation  of  a  Mediator,  p.  i8.  '  Man- 
kind at  this  day,  antecedent  to  their  exercifing  faith  in 
Chrift,  are  in  much  the  fame  condition   as  Adam  was, 
after  he  had  finned.'    Particularly,  p.  20.  '  wc  are  under 
the  fame  inability  of  lovinpr  God  that  Adam  was.'  And 
therefore  as  it  was  not  Adam's  duty  to  love  God  after  ^ 
the  fall  i.  fo  the  unregenerate  ar€  not  bound  in  duty  to 
love  that  character  of  G«)jd,  which  was  exhibited  in  the 
moral   law  given   to  Adam  -,  for  to  .do    fo,  is  the  fame 
thing  as  to  love  their  o^n  mifery.     Which  to  do  is  in- 
confiftent  with  moral  agency,  and  '  contrary  to  the  law 
of  God,'  which  requires  us  to  love  ourfelves.  p.  41,  42,  ' 
43.     And  the  gofpcl  does  not  require  us  to  love   thaC> 
character  of  God,  which   is  exhibited  in  the  moral  law.' 
p.  43.   *  For  the  love  of  God  which  the  gofpel  tcacheth, 

*  is  love  of  that  divine  charaifler  which  is  exhibited  to  us 
in  a  Mediator,  and  710  elhtr.^ — But  this  chara<fler  the 
unbeliever  hath  no  idea  of,  and  fo  cannot  love  it.   p.  43*  * 

*  To  fuppofe,  that  the  foul  fees,  and  loves  this  characlerv  * 

*  before   a  believing  view  of  Chritt   takes   place  in  the* 

*  heart,  is  to  fuppole  the  ibul  to  iec  and  not  to  fee  at  the 

*  fame  time.* — And  as  we  are  not  moral  agents  with  rc-.^ 
fpe(fl  to  law  or  gorj:^el,   while  unregenerate,  and  unin-  * 
lightened,  nor   bound  in  duty   at  prefent  to  love  God, 
believe,  or  repent  ;   lo  the  external  covenant,  which  re- 
q'jircs  unregenerate  endeavours,  and  promifes  the  driv- 
ings of  the  holy  Spirit  to  render  extepftai  means  effectual 
to  falvation,  comes  in  here  to  our  relief.   .  And  our  'to*, 
tal  depravity,'  and  oflr  'enmity  againft  God,'  not  being' 
of  acriminal  nature,  are  no  bar  in  the  way  of  our  adiiif-"* 
fion  to  fealing  ordinances.     And,   therefore,  although  a' 
man,  who  ilealsbut  a  fhilUng,  and  juftifies  himfelf  in  it,'^ 
mufi;  be  dcliarredfc-,  yet  he'who  is  totally  depraved,  and  ^ 
an  entmy  to  God,  and  juftifies  himfelf  in  it,  may  be  ad-. 
mitccd.--This  is  the  fum  of  Mr,  M's  fcheme.---Now,:« 

that' 


Sect.  VI.  f     loj     ) 

that  we,  while  unregenerate,  are  moral  agents,  has  been 
already  proved.  And  the  nature  of  that  enmity  againft 
God,  which  is  in"  the  carnal  mind,  is  to  be  confidered  in 
ihis  fedion,  wl^ich  may  be  done  in  anfwer  to  the  quefli- 
ons  propofe^  ;  and  then  the  way  will  be  prepared  to  con- 
fider  the  nature  of  that  reconciliation  to  God,  to  which 
the  gofpel  calls  us,  which  is  to  be  Che  fubjedl  of  the  next 
fcdlion.  Now,  therefore,  let  us  attend  to  the  queftions. 
Que  ft  ion  I.  Are  we,  as  fallen  creatures^  enemies  to  Ged, 
merely,  as  conceiving  God  to  be  our  enemy  ? 

Anfwer.  As  Iikenefs  of  nature  lays  the  foundation  for 
liking  ;  io  contrariety  of  nature  is  the  original  ground 
of  diflike  ;  or  that  in  which  enmity  radically  confifts.  * 
And,  therefore,  our  enmity  to  God  does  not  arife  merely 
from  conceiving   God   to  be  our  enemy. Here  lee 

.  thefe  things  be  confidered. 

I.  If  our  enmity  againft  God  arifes  merely  from  con- 
ceiving him  to  be  our  enemy,  if  we  have  no  contrariety 

'of  heart  to  God,  but  what  arifes  merely  from  conceiving 
that  he  diflikes  us ;  then  God's  diflikc  to  us  muft  have 

taken 
*  Tl^erc  are  fomc  Tinners  who  do  BOt  know  enongh  aboui  G-jci^ 
fenftbly  lo  love  him,  or  hate  liim,  or  to  have  any  exerciies  of  heart 
reUiive  (O  him.  God  is  not  in  all  their  thoughti.  They  never  hated 
him,  in  their  li'vtSt  they  will  tell  you  ;  nor  did  they  ever  feel  any  love 
to  him,  or  del?ght  in  him.  The  divine  Charafler,  as  jet,  never  c^me 
rear  enough  to  their   view  to  give  them  plealure  or   pain.     T^he  f»<if 

.  faith  in  bit  heart  there  is  no  God.  They  wonder,  therefore,  what  can  be 
meant  by  the  apoftle's  words,  The  carnai  mind  it  enmity  agair.fl  God, 
Surely,  fay  ihey,  he  does  not  mean,  !hat  every  nsiarn!  man  hates  God, 
for  I  never  hated  him  in  my  life.  For  let  cur  firful  nature  be  ever 
io  contrary  lo  God*s  holy  nature,  yet  the  contrarieiy  will  not  be  felt 
until  the  true  and  rcil  charadler  of  the  holy  Or.e  of  Ifrael  begins  to 
.come  into  clear  view.  For 'without  the  laxv /in  ivas  dead:  hut  iv/i^n 
the  commandment  came,  Rn  revinjed.  This  contrariety  which  is  between 
our  ficful  nature  and  God's  holy  nature,  is  ths  thing  chifefly  intended 

^  in  the  text.  And  the  fenle  is,  The  carnal  mind  is  comrariet^  to  the  boh 
nature  of  God^  a$  appears  from  this^  that  it  is  not  luhj'SI  to  jbat  iaiv^  *whi<K> 
is  a    tranlcript  of  Gjd's    moral   chara^er^    tei.hir   indetd  can    he^^^which 

'  proves  the  contrariety  to  be  lotal^  ar.d  fixid.      And  at  it  the  tree,  fucb  i^  tJ;e 

'  fruit  ;  (o  tketit  they  that  are  in  the  fdh  cannot  pleafe  God  For  G:d  C£i%r.et 
he  plea'ed  nuitb  <what  is  contrary  to  his  oTxn  holy  nature.  A^d  tbertfor^^ 
y^Qn  the  ixhiie,  to  be  csrnailv  minded  it  dca'.b.      Which  was  ;hc  pOlRl  IQL 

^e  proved.    Sec  Rom.  S.  6,  7,  S,  g. 


(    104    )  Sect.,V|;; 

tak^n  phce  while  we  were  perftclly  holy.  Or  our  belief 
thai  God  is  (>ur  enemy  is  a  groundlefs  fentlment,  origi- 
pally  injtcted  into  the  hum.in  mind  by  the  devil,  the  {a- 
ther  of  lies,  a<^  Mr.  Sandewan  fuppofes  *,  but  for  which, 
we  fh^uld  natUially  love  Gf)d,  be  perftdly  pleafed  with 
Ms  characler,  and  from  our  childhood  grow  up  truly 
friendly  to  him.'     And  if  either  of  thcle  bt  true,  then, 

2.  In  order  to  our  reconciliation  to  God,  we  need  not 
to  be  born  again,  we  need  no  chfinge  of  nature,  we  only 
t^eed  to  believe  tliat  God  is  become  our  friend  :  And  f^ 
we  may  be  reconciled  to  God  by  this  belief.  For  it  is 
an  old  maxim.  Remove  the  emit,  and  the  f.f[e5i  will  ceafe. 
And  in  this  view  the  old  Antinomian  fcheme  relative  to 
total  depravity  and  regeneration  is  confident. — This 
faith,  therefore,  is  the  firft  a(5fc.  And  by  this  faith  we  arc 
regenerated  :  That  is,  a  belief  of  God's  love  to  us,  rc- 
tniDves  the  grounds  of  our  e'nmity  to  him,  and  |)cj;cts 
iove,  repentance,  and  every  chriftian  grace. 

Mr.  Sander/jan'^{c\{f:v[\c^  which  is  nothing  elfe  than  the 
<rtld  Antinomian  fchcmc  refined,  and  drcft  up  in  a  new  at- 
tire, teaches,  that  the  truth  to  be  believed,  in  juftifying 
faith,  is,  '  that  there  is  forgivenefs  with  God  thro'  the 
atonement  for  impenitent  finners.*.  A  belief  of  this  be- 
gets hope,  and  love,  and  repentance,  and  every  chriflian 
grace.  For  on  his  icheme,  /cr^ivenefs  takes  place  bifore 
repentance^  as  it  does  necefTarily  on  the  Antinomian  fcheme,' 
■whatever  (bapc  it  afTumes.  For  on  this  fcheme,  as  ouf^ 
enmity  againfl  God  arifes  from  conceiving  God  to  be 
our  enemy  ;  fo  our  love  arifes  from  conceiving  God  to 
be  our  friend.  And  therefore  we  mufl  firft  of  all  con- 
ceive God  to  be  pur  friend,  before  love  can  exifl  :  And 
fo  before  repentance  can  exift.  And  fo  juftificaiion  mufl 
neeefTirily  rake  place,  before  repentance.  This  is  a  dif- 
ficulty v;hich  neither  the  more  ancient,  or  the  later  Alt'- 
Sinemian  writers  know  how 'to  get  rid  of.  ' 

And  thus  iaith,  even  that  faith  by  which  wcarejufti- 
fit'd,  takes  place,  in  order  of  nature,  before  regeneration, 
For  it  is  the  caufe  of  it.     Bi't  the  caufc,  in  order  of  na- 

-•       ^  cure. 


^JECT.    VI.  C       105       ) 

turc,  is  always  before  the  tffedt.     But  If  faith  takes  plitec 
before  regeneration,  it  is,  in  its  own  nature,  not  a  holy^ 
but  a  gracclefs,  unregenerate  z&.     For  it  is  the  adl  of  a 
gracelcfs,   unrcgenerare  heart.      And   fo  faith   is  not '  » 
faving  ^race,  but  &/aving  /jn.  —  But  can  we  be  married  to  a 
holy  Saviour  by   an  unholy  a£f  ?  By  an  adl,  in  i4s  own  na- 
ture, fsrfe^ly  oppoftte  to  his  mediatorial  charaSfer  ?  Can  we 
receive  Chritt  by  an  ad  ot  reje£lion  .<*  Can  wc  h*c  united  to 
Chrift  by   an  ad  of  di/union  ?  Can   we  become  one  with 
Chrift  by  an  a5l  of  fin  ? — Perhaps  It  may  be  thought  thac 
Mr.  Sandemtin  gets  rid  o(  this  difHcuhy,  by  teaching,  that 
faith  is  not  an  aUt  \  that  there  is  no  volition,  or  exercifc 
of  heart  implied  in  it.     But  nothing  is  gained,  if  while 
wc  avoid  one  difficulty,  we   rpn  upon  another  as  great. 
For,  if  i*:  Is  not  an  ccJ  ;  if  no  volition   or  cxercilc  of 
heart  is  implied  in  it,  then  wc  are  married  to  Chriji^  'with- 
out our  cotifent  -,'  jufl  as  Mr.  Mather  fuppgifcs  thac  the 
Ilraelites,  on  the  plains  of  Moab,  were  taken  into  cove- 
nant, *  without  their  confent.*     But    this  is  inconfiftcnc 
with  the  very  notien  of  marriage  %  which  is  a  tranla£lion, 
.which  implies  the  mutual  confent  ol  both  parties.    And, 
therefore,  on  this  Icheme,  the  marriage  urvion,  as  it  takes 
place  among  mankind,  could  not  be  ufed,  with  any  pro- 
priety, to   rcprefent  our  union   to  Chrift  by  faith.     For 
if  the  foul  is  married  to  Chrift  at  all,  the  cenfent  of  our 
hearts  mufl:  be  implied.    Or  to  ufe  Mr.  Stoddard* %  words, 

*  When  the  foul  marries  to  Chrijl^  he  doth  it  with  a  fpiric 

*  of  love.— This  a6t  of  faith  doth  include  all  other  gra- 

*  ces. — It  is  virtually  all  grace.'  J>lature  of  comer/ton^  p, 
19---24.  See  Rom.  7.  4.  2  Cor.  11.2.  Eph.  5  29, 
30.  Joh.  16.  27.--  But  can  we  be  married  to  Chnfl:  by 
an  ad  of  fin  ?  But  if  juftifying  faith  is  the  ad  of  an  un- 
regenerate heart,  dead  in  fin,  totally  depraved,  then  it  is 
an  aSl  of  fin.  For  as  is  the  tree,  fuch  is  the  fryii  ;  as  is 
the  fountain,  fiich  are  the  dreams  \  as  is  the  heart,  luch 
are  its  ads.— — -Befidcs, 

If  juftifying  Uuh  is  the  ad  of  an  unregenerate  llnner^ 
then  it  is  the  ad  «f  an  impenitent  finn«r»     And  then 

p:Jrdon 


(     io6    ;  Sect.  VI. 

I* 
pardon  IS,  in  order  oFnature, before  repentance.  And  fo  it 
is  not  Bece(rary,that  we  repent  ©four  fins,  in  order  to  our 
being  forgiven.  Which  is  contrary  to  the  whole  ten*r  • 
of  fcripture,  and  to  the  plaineft  and  mofl  cxprefs  decla- 
rations of  Almighty  God.  Pray,  reader, dop  a  minute, 
take  Ji^our -bible,  and  turn  to,  and  read,  Lev.  26.  40,  41, 
42.  I  Kin.  8.  47---50.  Pfal.  32,  3,  4,  5.  Prov.  28.  13. 
I^aJ-  55'  7- Jer.  4-  4-  E^xk.  18.  30,  31,  32.  Luk.  3.  3. 
and  5.  31,  32.  and  15.  5.  and  24.  47.  Ad.  2.  37,  38. 
and  3.  19.  and  5.  31.  and  10.  21.  And  then  lay  your 
hand  on  your  heart,  and  fay, ---Does  God  offer  to  pardon 
impenitent  finners  while  fuch  ?  Did  the  Son  of  God  die 
that  pardon  might  be  granted  to  impenitent  finners,  as 
fuA  ?  Or  can  God,  confident  with  the  gofpel,  forgive 
the  impenitent,  while  fuch,  and  as  fuch,  any  more  than 
if  Chrift  never  had  died  ?  If  any  dodrinc  tends  t©  delude 
finners,  it  is  this,  that  they  may  expe£l  pardon  without 
repentance.  They  have  no  heart  to  repent  ;  they  wi(h 
to  cfcape  punllbmcnt  ;  they  h«pe  they  fhall  cfcape  :  if 
they  can  believe  that  they  fliall  cfcape,  it  will  give  them 
joy.  This  doftrine  is  fuited  to  give  joy  to  an  impenitent 
heart.  But  to  teach  impenitent  finners,  that  they  may 
cxpe<El  pardon  without  repsntcwce  tozvsird  God,  is  as  con- 
trary to  fcripture,  as  it  is  to  teach  them,  that  they  expedt 
pardon  without  faiih  toward  eur  Lord  Jejus  Chrijl.  This 
do(!l:rine  o\  pardon  before  repentance  had  been  taught  ;  yea, 
it  had  fpread  far  and  wide.  This  occafioned  the  ajfemhly 
ef  divines  at  Weftminfler  exprefsly  to  aff^st  the  contrary. 
Confefion  ef  faith ^  chap.  xv.   '  Repentance  is  of  fuch  ns- 

*  cefTity  to  all   finners,   that   none  may  expeft  pardon 

♦  without  it.*'— In  fine. 

If  the  firft  aft  of  juftifying  faith  is  an  unregenerate, 
gracciels,  finful  afl  ;  fo  are  all  fueceeding  afts  of  the  . 
fame  faith.  And  if  fo,  th^n  to  live  a  life  of  faith  on  the 
Sencf  God^  as  the  holy  apoftle  Paul  fays,  he  did.  Gal.  2. 
%o,  is  to  live  a  life  of  unregenerate,  gracelefs,  finful  adts. 
For  it  is  an  agreed  point,  that  the  firft  a6t,  and  the  fqc- 
f^e^ing  acts  of  juf^ifying  faith  arc  of  the  fame  nature  and 

kind. 


SzcT.  VI:  X     107    ) 

kind.     And  fo  a  life  of  faith,  is  a  life  of  fin  ;  a  courfe  of 
unfegeneratc,   gracelefs  a^s.     And  this  ^racelefs  faicli    * 
will  bring  forth  felfifh,   gracelefs  fruits.     All  our  lova 
and  joy   will  arile  merely   fro«  feif-love  ;  in  a  belief,    . 
that  our  (ins  are  pardoned,  and  that  God  loves  us.  The 
holinefs,  juftice  and  goodnefs  of  the  divine  nature,  exhi- 
bited in  that  law,  which  ishoiy,  juft  and  good,  (Rom.  7.  , 
12.^  which  Chrift  loved  and  honored,  living  and  dying  5 
inftead  of  appearing  perfe^  in  beauty,  without  a  blemiih, 
in  our  eyes,  can  never  be  thought  of  with  pleafure,.  We 
never  can  fay  with  David^  0,  bo::i}  love  I  thy  law  !  It  is  m^ 
meditation  all  the  day.  .  Pfal.  1 19.  9.7.     In  a  word,  as  our 
faith  is  of  the  Antimmian  kind  j  fo  our  whole  hearts  will, 
be  all  over  Antinomian.—'No  wonder,  *  ninety  nine^  a. 
hundred*  of  fuch  converts  are  in   the  dark  about  their* 
good  cftate  ;  and  to^.as  much  need  of  an  [external,  a /^'^^ 
gracelels  covenant,  as  tho'  they  never  had  been  converted* , 
-  A  late   writer,  in   order  to  prove,  ^fde  nos  regenerari^ 
that  we  are  regenerated  by  faith,'  quotes  Gal.  3.  26.  Te^ 
are  all  the  children  QfGod  by  faith  in  Jefits  Chrijt.     But  this  ^ 
text  fpeaks   not  oi  regeneration,   buz  o^  adoption.     Agaia 
he  refers  to  Joh.  6.  53.  Except  ye  eat  ef  the  flejh  of  the  Son\ 
ef  Man,  and  drink  his  bloody  ye  have  ns  life  in  you,     Juft  as 
it  eating  and  drinking  were  ads  of  the  dead^  and  not  of  the* 
living.     Juft  as  if  the  ^^^i  might  cat  and   drink,  while, 
they  are  dead,  and  by  fo  doing  be  .made  alive.    Howe-, 
ver,  this  is  certain,  that,  that  is  a  dead  corpfe,  and  not  a 
living  man,   which   neither  eats  nor  drinks.     He  who 
does  not  live  a  life  of  faithiin  Chrifl-,.  is  dead  in  fin.  Yet, 
ftill  repent  anee  toward  God,  and  faith  toward  our  Lord  Jefus 
Chrifl^  are  ads  of  fpiritual  life,  and  not  of  fpiritual  death*,- 
However,  it  is  granted,  that  there  is  a  kind  of  faith,, 
which  may  be  exercifcd  by  a  gracelefs,  unregenerate,  im- 
penitent'finncr.    For  luch  an  one,  ahho'  he  rcjeds  Chrift 
Jefus  with  his  whole   heart,  yet  he  may   firmly  believe 
that  God  loves  him,  and  that  his  fi-ns  are  forgiven,  and     - 
be  ravifhed  in  tHis  belief.-— But  the  thing  believed  is  a 
lie.     And  all  the  affcdigns  which  refult  from  this  belief 
~     "' ^ arc 


(  lot  ')  SicT.'ti; 

ife  founded  in  delufion. — And  yet,  this  is  the  very  thing 
which  is  fometimes  called  regeneration  hy  faithy  and  he- 
holding  the  glory  of  Gcd  in  the  face  of  JeCus  Cbrifl,  And  ic 
was  one  chief  defign  ©f  Prefident  Edwards^s  treatife  com* 
terning  religious  cffeRions^  to  Ihew  the  difference  between 
true  religion  and  this  kind  of  delufion. — But  to  return. 

3.  If  a  belief  that  God  is  becorae  our  friend,  without 
tny  change  of  nature,  will  reconcile  us  to  God,  then  la- 
tan,  transformed  into  an  angel  of  lights  is  able  to  do  the  bu- 
fincfs.  For  when  the  finner  is  terrified  with  the  thoughts' 
of  death  and  hell,  fatan  can  bring  10  hiS  mind  luch  textt- 
2,%  thefe,  Son^  he  of  good  chear^  thy  fins  are  forgiven  theu 
6,  thoiL  of  little  faith,  wherefore  di^ft  thou  df^ubt !  And  at  th«^. 
fame  time  ftrikc  the  frnnei's  imag'na'ion  with  a  view  of' 
heaven,  of  God  upon  a  throne,  ot  Chrift  fating  at  his' 
right  hand,  till  every  doubt  is  banifhcd,  and  until  the 
finner  cries  out  in  tranfpvjrt,  Ibeiieve,  I  believe, ^And/ 

4.  If  our  enmity   againft  God  arifes  only  trom  con- 
ceiving  God  to  be  our  enemy,  then  all  thofe  gracelcfi* 
deluded  Tinners,  who  believe  that  God   loves  them,  arc- 
truly  regenerate.     That  is,  the  love  to  God,  which  they . 
experience,  in  this  belief,  is  true  love.     For,  as  the  caufc: 
of  our  cnmiry  i$  believing  God  to  be  our  entmy  ;  lb  in;^ 
every  inftance  where  the  caiife  is  removed  the  (.fFcd:  wiU'i 
ccafc.     But  in  all  deluded  Tinners,  who  believe  that  God" 
Foves  them,  the   fuppofed  caufc  of  enmiry  is   removed/ 
and  accordingly  they  really  think  that  ttiey  love  God.--«» - 
Thus  grofs  Socinians,  who  deny  the  eternity  of  hell  toN. 
rnents,  who  beliei'e  theunivcrfal  falvation  of  devils  ancf; 
damned,  and  in  this  belief  view  God  as  the  friend  of  the 
Vyhole  intelligent  fyftem,  all  made  up  of  love  to  his  creaM 
tiircs,  do,  in  this  view  of  his  charader,  love  him,  and  fo 
are  all  of  them,  on  this  Icheme,  truly  reconciled  to  God. 
Rather,  thelc  men,  if  they  were  iaftruded  in  thefe  prin- 
ciples from  their  childhood,   and  believed  them,    wer^ 
never  totally  depraved.     For  they  always  loved  God; 
And  accordingly  we  find  they  univerfally  deny  the  doc-. 
cHiie  of  total  depravity  •,  and  fay,  that  it  is  natural  for 

"        '  ■     "    '  air 


Sict.  vi.  C    109    ; 

all  mankind  to  love  God  ;  and  that,  In  fa£l,  they  all 
would  love  him,  were  his  true  and  real  character  brought 
into  their  view.  And  fo  would  the  devils  too,  on  this 
fcheme,  were  the  divine  character  whac  the  Socinians  fup- 
pofe  it  to  be.  And  while  Socinians  love  God,  viewed  as 
they  view  him  ;  Antinomians^  of  the  groirrft  fort,  whofc 
taith  profeiTcdiy  confiiis,  in  a  belief,  that  God  loves  them, 
are  often  full  of  love  to  God-,  in  this  view  of  him.  And 
why  may  not  Socinians  and  AntinGmians  have  charity  tor 
each  other  ^  For  their %"chemes  are  not  fo  difFcrrcnt  in 
reality,  as  in  appearance.  For  both  look  upon  God  as 
a  lovely  being  ;  and  both  love  him  ;  and  both  profefs 
to  love  hTm  '  for  the  tranfcendent  excellency  of  his  per- 
fedions.'  The  one  does^this,  becaufe  God  loves  all, 
^and  lo  loves  him  •,  the  other,  becaufe,  ahho'  Gad  does 
jHOt  love  all,  yet  he  loves  him  in  particular.  And  why 
is  not  the  love  of  the  one,  of  as  good  a  kind,  as  the  love 
of  the  other  ?  And  the  Pharifees,  concerning  whom 
Chrifl:  declared,  that  the  love  of  God  was  not  in  ibem,  Joh. 
5.  42.  And  who  hated  and  crucified  the  Son  of  God, 
ought  alfo  to  be  received  to  charity,  on  this  fcheme  ;  foi? 
they  really  believed  that  God  was  their  father  and  their 
friend,  and  in  this  belief,.  th«y  experienced  this  kind  of 
lovf,  of  which  we  arc  fpeaking. — Yea,  our  sharity  ought 
.  to  be  more  cxtenfive  dill,  for, 

5.  On  this,  fcheme  they  who  are  totally,  depraved,  ha*/c 
as  much  of  a  principle  of  grace,  as  they  that  are  rege- 
.  neratc.  That  is,  fmners  are  at,  heart  as  well  difpolcd  to 
love  God,  before  regeneration,  as  after.  For  after  re- 
generation they  are  difpofed  to  love  God  only  conGdcred 
as  one  that  loves  th^m  ;  and  before  regeneration  they 
arc  dilpofcd  to  love  God  confidered  and  viewed  in  thii 
light.  ,  For  it  is  vfr'iitQn^  Sinners  lo-vethcfi  that Jovs  them  ; 
and  they  need  no  new  principle  oj  grace  toMncHne  them  to 
it.  And  fo  the  unregencrate  only  need  Vtghu  to  fee  thau 
;God  loves  them  \  and  could  they  but  have  this  light  they 
would  love  God  as  much  as  others.     And,  therctore, 

^.  On  this  fcheme,  fat an's  charge  againft  Jc^^,  that  he 

P  was 


(     no     )  Sect.  VI. 

was  atliearC  no  better  than  other  men,  was  true  and  juft  ;^ 
and  the  high   commendation  which   God   had  given  of 
him,  that  there  was  none  Itke  kirn  in  the  earthy  was  without 
re  a  Ton.     And  the  Lord  fnid  unto  fatan^  Hafl  thou  confiderei  '\ 
my  fervant  Jclp,  that  there  is  none  like  him  in  the  earthy  a  per*  '"' 
feci  and  an  upright  man,  one  that  feareth  God  and  efchewetb  ' 
rvil  ?  Then  } at  an  anftvered  the  Lord,  and /aid ,  Deth  J  oh  fear 
God  for  nought  ?  Hajl  thou  not  made  an  hedge  about  him,  and 
nhout  his  houfe,  and  about  all  that  he  hath  on  every  fide  ? 
Thou  haft  blfjfed  the  "juerk  of  his  hands,  and  his  fubftance  is 
increajed  in  the  land.     As  if   he   had  faid,  '  no  wonder  he 

*  loves   God,  while  God  is  fo  full  of  love  and  kindncfs 

*  to  him.     And  who  is   there  under  the  like   circum*- 

*  ftances,  that  would  not  love  God  as  much  as  he  does  ?^ 
But  fut  forth  thine  hand  now,  and  touch  all  that  he  hath,  and 
be  will  curfi  thee  to  thy  face  \  'juft  as   we   fallen  fpirits 

*  have  done,  ever  fince  we  were  turned  out  of  heaverf. 

*  And  therefore  thisJob,whois  commended  as  a  nonefuch^ 

*  has  in  reality  no  more  grace  in  his  heart  than  we  have,* 
And  if  the  enmity  of  fallen  creatures  againft  God  arifcs 
only  from  conceiving  him'  to  be  their  (nemy,  and  their 
love  only  from  conceiving  God  to  be  their  friend,  fatan's 
reafoning  was  juft.  All  Job's  feeming  fuperior  goodnefs 
was  entirely  ©wing  to  the  more  abundant  tokens  of  th€ 
divine  love  -,  and  therefore  he  would  have  turned  to  be  like 
the  devil,  in  an  inftanr,  ifGod  had  ®n\y  touched  all  that  he 
had.     He  would  have  curfedGod  to  the  face. '^ — Indeed, 

7.  On  this  fcheme,  Adam  had  no  more  grace  before 
the  fall  than  he  had  after  •,  but  his  different  affedlions  to- 
ward the  Deity  were  entirely  owing  to  the  different 
external  circumftances  which  he  was  under.'  For,  on 
this  fcheme,  before  the  fallGod  loved  him,  and  fo  he  loved 
God;  and  after  the  fall,  had  God  continued  to  love  him,  ^ 
he  would  have  continued  to  love  God  alfo.  For  the 
*  true  re^ifon  and  the  only  rcafon'  why  Adam  could  not 
love  God  after  the  tall,  was  becaufe,  as  he  thought,  God 
was  become  his  irrecoRcilaole  enemy.  As  foon  as  he 
fgund  out  his  miftake,  and  perceived  that  Ged  was  rea- 
dy 


SicT.  VI.  fin), 

dy  to  be  reconciled,  he  returned  to  the  love  of  his  .Ma- 
ker, without  any  'new  principle  of  grace.'      Before  the 

'  fxUy  that  principle  of  feif-love,  which,  according  to  Mr. 
M.  was  'eflcntial  to  him  as  a  moral  ag^nt' — 'naturally 
inclined  him  to  love  God  with  all  his  heart  as  hisgreateft 

I  good.*  And  after  the  fall,  this  fame  principle  did  as 
naturally  incline  him  to  hate  God  wiih  al]  his  heart 
as  his  greaccft  evil.  p.  9.  His  love  and  his  hatred 
arofe  from  the  very  fame  principle.  And  his  different 
afFe<5lions  were  entirely  owing  to  his  difTcrent  external  cip- 
cumftances.  As  foon,  therefore,  as  his  external  circum- 
ftances  were  altered,  and  God  became  friendly  again, 
he  immediately  returned  to  the  love  of  God,  without  any 
new  principle  of  grace  ;  *there  was  nothing  in  his  fallen 
circumftances  to  prevent  it,'  according  to  Mr.  M.'  Adam, 
therefore,  on  this  fchcme,  Iwd  no  more  grace  before  the 
fall  than  after.  It  is  true,  the  fall  made  an  alteration  in 
his  external  circqmftances,  which  different  external  cir- 
cumftances  occafioned  different  affcdtions  •,  even  as  it  was 
with  the  Ifraelites  at  the  red  fea,  when  Pharaoh  and  his 
hofts  were  drowned,  and  their  expectations  of  a  profpe- 
rous  journey  to  the  land  of  Canaan  were  raifed  very  high, 
they  were  full  of  iovt^  and  joy,  and  prailc  :  but  threti 
days  after,  when  they  came  to  the  waters  of  Alarab,  they 
murmured  :  and  that  from  the  fame  principle,  trom  which 
they  before  rejoyced.  It  is  true,  they  had  different  af- 
fe(flions  toward  God  at  thefe  different  limes;  but  *  the 
true  and  ©nly  reafon'  was,  their  different  exiernal  circum- 
ftances,for  they  had  no  more  grace  at  the  one  time,  than 
at  the  other.  And  thus  it  was  with  Adam, on  Mr.  M's 
fcheme. — Yea — 

8.  On  this  fcheme,  there  is  no  cfTential  difference  be- 
tween the  nature  ot  latan,  and  the  nature  of  Gabriel  -,  but 
their  different  affcdions,  and  ditferent  condud,  arile  mere- 
ly from  the  different  external  oircumllances  which  they 
arc  in.  For  there  istio  higher  principle  than  leif-love  in 
either.  The  one  looks  on  God  as  an  enemy,  and  fo  hates 
him,  merely  in  that  view.     And  ihc  oihcr  locks   upon 

Gcd 


(112       )  SfCT.VW^j 

God  as  a  friend,  and  fo  loves  him,  merely  in  that  view. 
Andrhus  their  riaturcs  arecxadly  alike,  and  their  diffe- 
rent affeAions  and  condu6l  arife  merely  from  the  diffe- 
rent external  circumfiances,  which  they  are  under. 
And  thus  fajan  ftands'  jutVificd  in  his  enmity  againft 
God  •,  and  thus  the  holy  angels  are  degraded  td 
a  level    with    devils.     For   fatan    might  fay,    '  to  love 

*  God,  in  my  circumflances  would  be  to  love  my  owa 

*  mifery  :  but  to  take  delight    in  miiery,  to  take  plealurc 

*  in  pain,  is  a  contradi(flion  -,  and    is   in   its  own  naturt 

*  impoffibie.     Therefore,  I  am  f^ot  to  blame.     And  as 

*  to  the  angels,  who  dwell  in  heaven,  do  i hey  fear  God  for 

*  fiOH^ht^  in  the  paradife  above,  furrounded  with   every 

*  bleffmg  ?  Far  from  it.  But  let  God  put  forth  his  hand 
'•  now^  and  tnuch  all  that  they  havel  ^^i  ^^^  ^ill  curje  him 
'  ia  his  face,  joi\  as  we  do.' 

Thus  much  in  anfwer  td  the  firft  queffion  :  and  to 
prepare  the  way  for  the  fecond,  we  may  obferve  that  Mr. 
M.  fays,  fpeaking  of  Adam,  after  the  tall,  p.  9.  *  In-c'vc- 
'  ry  view  it  mutt  appear  to  him,  that  God  could  dtal  no 

*  otherwife  with  him,  b\n  to  execute  the  curfe,  unlefs  hf 

*  lliould  a<5t  centra  ry  to  his  divine  and  glorious  perfcdi- 

*  ons  '  And  p.  10.  '  To  delight  in  God  m  this  calc  was 
'  the  fame  thing  as  to  delight  in  his  own  mifery.*  And 
p.  li     'This  was  the  true  reafAn,  and  the  only   reafon, 

*  why  Adam  could  not  love  God  afccr   the  fall.'* But 

Adam  Toon  found  he  u/as  tniftakcn  •,  for  it  foon  appear- 
ed that  God  knew  how  to  open  away  to  pardon  finncrs, 

*  confiftent  with  his  divine  and  gloiious  perfcClions.' — 
Thert-fore, 

(^eftion  II.  Ar3v:e^  as  faUen  creaiiireSy  enemies  only  ^ 
falje  and  irdjlaken  ideas  of  the  Deity  ? 

Anfwer.  It  we  are  enemies  only  ;o  falfc^and  miflaken 
k^.vMS  ot  the  Deity,  then  it  will  follow,  that  v/c  have  no 
enmity  againfl  God's  true  and  real  charader,  even  none 
4it  a!l^\  but  rather  are  in  a  difpofition  to  love  it,  as  foon 
as  known.  Nor  fhall  we  need  any  inward  influence  of  tlTC 
hofyfepi-Fit,  at  all,  to  di^pc/le  us  to  the  knowledge  of  it :  for 

we 


StkT.VL  (     113     ) 

we  fhall  not  be  averfe  to.  the  knowledge  of  It,  as  not  be- 
ing at  all  prejudiced  againft  it.      In  this  cafe,  we  (hall  not 
hate  the  light,  but  love  and  receive  it  with  all  our  hearts, 
of  our  own  accord.      And  therefore   \i  the  external  ma- 
nifeftations  ot  God*s  true  eharaderare  fufficientiy  clear, 
we  diiall  know  it,  and  we  fliall  love  it.     i\nd,an  this  hy- 
pothefis,  had  God  given  m;'nkind,  from  the  beginning  of 
the  world,  an  external  exhibition  of    his  true   character, 
fufficieatly    full    and   plain,   all   mankind    would    have 
known  and  loved  him,  from  the  beginning  oi  the  world. 
So  that  the  great  and  general  depravity  of  mankind,  and 
the  wickednefs  which  hath  overfpread  the  earth,  in    all 
ages,  have  been  entirely  owing    to  God's    not   giving  a 
iulticiewt  external  revelation  of  his  true  and  real  charader 
to  the  children  of  men.     But  they  are  not  to   blame  for 
this.      If  there  beany  blame  a:  all,  it  lies   at    his    door, 
who  hath  negleded  to  let  his  true  and  real  character   be 
knov/n.     For  had  he  but  revealed  it  to  mankind,   they 
having  no  prejudice  againft  it,  but  being    naturally  dif- 
pofed  to  love  it,  v/ould  of  courfe  have  attended  to  the  re- 
velation with  good  and  hoseft  hearts,  and   would    have 
iinderflood  it,  and  have  brought  forth  fruit  accordingly. 
How  to  juftify  the  divine  conduft,  in  this  view  of  things, 
I  do  not  know.     Nor  can!  tell  how  to  jullify  the  con- 
dud  of  Moles  and  the  prophets,  of  Chrift  Jefus  and  his 
apoftles,  who  were  commifTioned  to   reveal   God'5    true 
charader  to  men,  in  fuffering  both  God,  and  thcmfelves 
for  his  fake,  to  be  hated,  when  things,  if  this  fcheme  is  true, 
were  fo  circumftanced,  that  if  they  had  but  plainly    told 
the  truth,  all  would  have  underftood  it,  bi^litved  it,  loved 
and  obeyed  it ;  and  they  would  have  been  the  enofl  uni- 
verfally  beloved,  of  any  perfois  in  the   world.     If  man- 
kind, with  refped  to  God's  true  and  real  charader,  (land 
afrcded,  as  Mr.  Sandiman  reprefents,  even  as  the  inhabi- 
tants of  an  ifland  perifhing  with  hunger  do,  with  refped 
to  a  lirge  importation  of  corn,  the  news  of  which  would 
fpread  like  lightning  from  end  to  end  of  the  iflanJ,   and 
give  kope  and  joy  to  all  the  inhabitarnts  a:  once,  then  had 

Jcfua 


(114     J  SicT.^ 

Jefusof  Nazer«th  and  his  apoflles  plainly  revealed  the 
Fachcr'schara^er  to  mankind,  the  news  would  have  (pread 
overthe  earth,  &  would  have  filled  the  world  with  joy ;  and 
thcfe  bringers  of  good  tydings  had  been  the  delight  of  all 
nations. — Why  then  did  they  fufFcr  themfflvesto  be  hat- 
ed, perfecptcd,  murdered,  for  nothing  I --Yea,  for  worfe 
than  nothing  !--cven  for  (ccrcting  the  true  and  real  cha- 
radler  of  God,  which  they  were  lent  exprefsly  to  reveal. 

To  (ty,  that  they  did  plainly  reveal  God's  true  and 
real  chara6ler,  but  mankind  did  not  under  Rand  them 
^ig^t  \  is  to  fay,  ihat  either  the  revL-laiion  was  not  on  a 
Jeycl  with  the  natural  capacities  of  mankind,  and  fo  was 
not  plain  enough,  not  fo  plain  as  it  ought  to  have  been 
to  anfwer  the  end  ;  and  fo  thtfe  diyinc  teachers  were 
blame-worthy  :  or  elfe  their  not  undcrflanding  the  reve- 
lation aright  muil  be  owing  to  their  being  at  enmity  a- 
gainft  God*s  true  and  real  charadler,  which  was  revealed. 
For  if  the  revelation  was  plain  enough,  and  if  they  had 
no  prejudice  to  blind  their  minds,  they  muft  have  under- 
ilood  it.  Nothing  could  have  prevented  a  right  under- 
ftanding  of  the  revelation  but  bad  and  difhoneft  hearts, 
by  which  they  were  inclined  to  hate  the  light  and  truth 
iifelf.  For  every  good  and  honcft  heart  would  have 
underftood  the  revelation,  believed  and  loved  it,  and 
brought  forth  fruit.  Luk.  8.  15.— We  therefore  proceed, 

QLjeftion  III.  Is  the  carnal  mind  emniiy  again fl  God^s  true 
and  real  charaSier  ;  and  that  notivithjlanding  the  plain  and 
jnoft  exprefs  revelation^  which  God  has  made  of  his  readinefs  to 
he  reconciled  to  us^  if  we  repent  and  return  to  him  thro*  Jeftis 
Chrift  ? 

Aniwer.  If  God  would  forgive  us  v/ithout  repentance, 
we  fhould  like  him  :  As,  in  this,  he  would  yield  us  every 
point  in  eontefl,  and,  implicitly,  take  the  whole  blame 
to  himlclf.  Or,  in  other  words,  if  God  would  give  up 
his  law,  we  would  give  up  our  enmity  againft  him  ;  as 
in  this,  he  would  do  as  we  would  have  him  do,  and, 
implicitly,  become  altogether  fuch  an  one  as  we  arc.  Or, 
which  arnounts  to  the  lame  thing,  if  God  will  give  up 


Sect.  VI.  (     115    ) 

that  chara6ler  of  hlmfelf  exhibited  in  the  moral  law,  afid 
allow  us  to  hate  it,  and  yet  love  us,  then  we  will  like 
him  i  as  in  this,  he  would  juftify  us  in  our  wickedncfs. 
But  if  he  afferts  his  own  dignity,  abides  by  his  law,  and 
vindica:es  the  honor  of  his  charadler  exhibited  in  it,  and 
obliges  us  from  the  heart  to  acknowledge  him  to  be 
wholly  right  and  ourfelves  to  be  wholly  wrong,  to  re- 
pent, and  take  the  whole  blame  to  ourfelves,  and  afk 
forgivenefs  as  of  mere  grace  thro*  Jefus  Chrift,  then  his 
chara<^cr  will  not  fuit  a  carnal  mind.  In  a  word,  if  God 
will  forgive  us  without  repentance,  then  we  can  love  him 
without  any  change  of  nature  ;  but  otherwife  our  enmity 
will  remain.  For  his  offering  pardon,  in  the  name  of 
Chrift,  upon  repentance,  will  not  pacify  the  heart  of  an 
impenitent,  felf-j unifying  fmner,  and  enduc€  him  to  be- 
come a  willing  and  obedient  fubjeift  to  the  divine  go- 
vernment. 

Before  the  foundatloh  of  the  world,  the  fall  of  man 
being  forefeen.  Gad  had  contrived  a  method,  in  which 
he  might  confiflently  with  his  pcrfeflions,  pardon  and 
receive  to  favour  the  true  penitent.  And  no  fooncr  had 
man  fallen,  but  he  revealed  his  defigns  of  mercy  to  our 
firft  parents,  that  they  might  inform  their  pofterity  ;  and 
inftituted  facrifices  as  a  fhadow  of  the  great  atonerncnt. 
So  that  all  mankind  were  under  fufficient  external  advan- 
tages from  the  beginning  of  the  world,  to  have  known, 
that  God  is,  and  that  ke  is  a  reiver der  of  thofe  who  diligently 
feek  him.  And  yet  foon  it  came  to  pafs  not  only  thac 
Cain  (lew  his  brother,  but  that  the  vjhok  earth  was  filled 
with  'violence. 

After  the  flood,  mankind,  in  a  body,  foon  cad  ofFths 
true  God,  and  idolatry  fpread  over  the  face  of  the  earth. 
For  they  did  not  like  to  retain  God  in  their  knowledge.  Az 
this  time,  that  he  might  not  leave  himfeU  without  wit- 
nefs,  God  took  one  nation,  and  fet  them  up  as  a  beacon 
on  a  hill,  in  the  fight  of  all  the  nations  ;  and  to  them,  in 
the  fight  of  all  the  world  around  tkeni,  he  exhibited  hii 
true  and  real  chara^er,  and  laid  them  under  every  poili- 


V     C       ^^^       )  SiCT.    VI. 

b!c  oblrgation  to  love  him,  and  to  walk  in  his  ways,  that 
ihey  might  be  to  him,/(?r  a  people  ^  and  for  a  name^  and  for' 
a  praije^  and  for  a  glory  ^  in  the  fighc  of  all  the  nations"; 
that  they  might  yet  have  opportunity  to  return  to  the 
true  God  ;  but  the  nations  around  hated  the  Gqd  of  ' 
Ifrael,  and  even  the  Ifrielites  would  not  hear,  Jer.  13.  10. 
Yea,  the  Ifraelitcs  cafl:  off  their  God,  whom  they  did  not 
Jike,  and  joined  with  the  heathen  around  them,  in  the! 
worfhip  of  Bnaly  A[htaroth  and  Dagon,  gods  whom  they 
did  like  ;  and  this  notwithftanding  God  himfcit  ufed  all 
cxeernal  me^ns  that  were  proper,  and  the  mod  wifeJy  a- 
dapted,  to  induce  them  to  lov^  him,  and  to  walk  in  his 
ways,  from  the  day  he  took  them  by  the  hand  to  lead 
them  out  of  Egypt,  always  giving  them  th«  higheft  af- 
iurances  of  his  readinefs  to  forgive  all  paft  offences,  and 
in  the  higheft  fcnfe  to  be  a  God  10  them,  if  they  would 
\falk  in  his  ways  indeed,  but  they  would  not  hear.  So  that 
after  the  experiments  of  many  ages,  and  a  great  variety 
of  means  contrived  and  ufed  by  infinite  wildom,  God  was 
at  length  obliged  to  cafl  them  off.  But  not  until  he  had 
tried  every  external  means,  which,  with  propriety,  could 
be  tried.  Not  'till  he  could  fay.  What  7mre  could  hai)e  | 
been  done  to  my  vineyard^  that  I  have  not  done  in  it  ?  For  he 
fent  unto  them  all  his  fervants  the  prophets,  rifing  early 
and  fending  \  and  they  (toned  one,  and  killed  another. 
At  laft  he  fent  to  them  his  only  Son,  and  they  flew  hirti. 
And  in  them  we  have  exhibited  a  true  fpecimen  of  hti- 
man  nature,  in  its  prcfent  fallen  ftate.  J 

Since 

\  *   At  face  anfweretb  to  fact  in  ivatett  fo  doth  the    heart   of  man   19  - 
«  nan.-^V  they  were  in  Cain^s  circumftances,  and  God  (hould  fufFtfr 

*  them,  ihey  would  do  as  he  did.  If  they  were  in  Pharaoh's  circom* 
«  fiances,  and  left  of  God,  they  would  be  as  cruel,  fallc  and  h^rd' 
«  hearted  as  he.     If  they  were  in  the    like    circuroftaBces  wiih  Doeg^^ 

*  though  thef  cor.dcma  hifti  for  his  hypocrify,   flattery    and   cruelty, 

*  they  would  do  every  whit  as  bad  as  ke,  if  they  were  in  like  clrcuni* 

*  ftarces  as  Jmtai  was,  whatever  indignation  they  have   ageinil  him, 

*  they  would  be  as  falfe,  and  iiBpndent,  and  as  very  traitors  &s  he. 
<  Yea,  it  they  were  under  the  circumflance9  that  iht  faUtn  angels  ar?, 
■  they  would  be  as  <very  devils  as  they  .——That  original  fin  that 
f  reigns  in  every  udiural  man  is  the  fountain  of  every   abomination  ' 

Mr.  Stoddard's  Nature  vf  unver/ion,  ^^^,  ^^^ 


iSiECT.  VI.  (^     117     ) 

Since  the  Jews  have  been  caft  off,   God  has  fent   the 
gofpel  to  the  Gentiles,  and  for  feventeen  hundred  year3 
has  been  making  experiments  on  them,  as  of  old  he  did 
on  the  Jews  ;   and  luch  has  been  their  oppofition  to  God 
andChrift  and  Chriftianity  in  all  ages,  that,  agreeiiblc  to 
revelation  made  to  John   in  the  Jfle  of  Paimos^    the    true 
church  of  Chrift  hath  been  in  circumftances,    cither  like 
a  woman  in  travail^  with  a  great  red  dragon  before  her,  rea- 
dy to  devour  her  child  as  foon  as  born  ;  or  iike  a    woman  o- 
hliged  to  Hee^  as  upon  eagles  rr^ings,  into  n  iii^ildernejs  to   hidfi 
'her felf  from  the  face  of  the  dragon.    Rev.  12.  v  or    like /w^ 
witnejfcs  prophefying  infackciotb,  who  are  killed  ircm  age  to 
age,  for  the  teftimony  they  bear  to  God   and  the  truth, 
and  in  whole  fuffe rings  they  that  dweii  upon  the  earth  re- 
Joyce,     Rtv.    II.      And  now,  after  a   courfe  of  the  mod 
obftinate  rcbeliion,  for  almoft:  fix  thoufand   years,  it  is 
become  a  queftion  among  us  rebels  and  enemies,  whe- 
ther we  are  at  enmity  againO:  God's  true  and  real  cha- 
racter, or  not  !   After  wc  have  call  off  the  true  God,  and 
fet  up  falfc  gods  all  over  the  earth — after  we  have  ftoned 
the  meffengers  of  God,  and  killed  his  prophets,  and  mur- 
dered his  Son — and  after  his  followers  have,  according 
.to.  his  predidlon,  been  bated  of  all  men  for  his  name's  fake, 
■' — Even  now,  after  all  thefe  exercifes  and  fruits  of  enmi- 
ty, it  is  become  a  queftion,  whether  we  are,  or  ever  were, 
properly  and  ftridly  fpeaking,  enemies  to  God's  true  and 
real  character  /—So  flow  of   heirt  are  wc  to  undcrftand 
our  own  true  character  and  real  llatei — But  that  the  car- 
nal mind  is  enmity  againft  God's  true  and  real  charader^ 
may  be  proved  by  thefe  arguments,  viz. 

I.  If  the  carnal  mind  is  enmity  againft  God  himfelf, 
then  the  carnal  mind  is  enmity  again ll  God's  true  and 
real  charader  :  But  the  carnal  mind  is  enmity  againd 
God  himfelf :  as  is  afierted  by  the  infpired  apoftle.  For 
he  fays,  'The  carnal  mind  is  enmity  cgainll  God,  But  to  be 
enmity  againll  falfe  and  miftaken  notions  of  the  Deity, 
is  not  to  be  enmity  againft  God.  For  to  hate  falfehood 
is  not  to  hale  the  truth.     To  hate  laus  gods,   is  not  .to 

Q^  hate 


^ 


f     ii8     )  Sect.  VL 

hate  the  true  God.     But  that  Being  whom  Paul   called 
G  »d,  was  the  trae  God.     To  deny  ibis,  is  to  give  up  the 
whole  of  divine  revelation.     To  (ay,  that  Paul's  God  was 
not  the  true  God,  is,  to  lay,  that  the  God    of  the  bible  * 
is  not  the  truG  God. 

2.  That  which  is  oppofite  unto  a  true  and  real  tranf- 
cript  of  the  moral  character  of  God,  is  oppofite  to  his 
true  and  real  character  :  Bnt  the  carnal  mind  is  oppofite 
unto  the  divine  law,  which  is  a  true  and  real  tranfcript 
of  the  moral  characler  of  God.  This  is  the  apoftle's  ar- 
gument. For  in  order  to  prove  that  the  carnal  mind  is 
enmity  againft^God,  hz  fays,  for  it  is  not  fiihje^  to  the  la-w 
ef  God,  7icither  indeed  tan  be. 

3.  To  be  at  enmity  againftfalfe  and  miftaken  notions 
of  God  is  no  fin,  and  defervcs  no  punifhmcnt  •,  but  ra- 
ther is  virtuous  and  praife-worthy  :  for  even  God  himfclf 
hates  all  falfe  gods,  and  all  miftaken  notions  about  the  true 
God.  But  it  the  fcripture  account  of  things  be  true,  that 
enmity  againft  God  and  Chrift,  which  mankind  have  dif- 
covcred,  is  the  moft  inexcufable  wickednefs  :  for  it  is 
fp©ken  of  by  our  blcfied  Saviour,  as  fuch,  Mat,  10.  16. 
25.  and  chap.  23.  29—36.  Job.  15.  22 — 25.  And,  as 
fuch,  it  dcferves  the  wrath  of  God.  Luk.  19.  27.  But 
ihtfe  mine  enemies ,  which  would  not  that  I  Ihmld  reign  over 
them,  bring  heither,  and  flay  them  before  me.  Be  fides,  had 
not  the  PharilVes  been  at  enmity  againft  the  true  and  real 
chara6ter  of  God  and  of  his  Son,  and  inexcufabiy  to  blame 
on  that  account,  thofe  words  of  Ghrift  to  them,  had  been 
very  abufn^e.  Mat.  23.  ^'^.  Tea  ferpents,  ye  generation  of 
vipers,  how  can  ye  escape  the  damnation  of  hell  ?  But  if  they 
were  as  venomous  as  ferpents,  and  as  fpightful  as  vipers, 
toward  the  true  God  and  his  Son,  the  damnation  of  hell 
was  good  enough  for  them. 

Remark  I.  If  the  carnal  mind  is  enmity  only  againft 
mlftaken  ideas  of  God,  but  difpofed  to  loveGod*s  true  and 
real  charader,  as  foon  as  known,  then  nothing  more  is 
needful  to  bring  us  to  love  God  perfedlly,  even  with,  all 
our  hearts,  than  aright  fpeculative  idea  of  him, common- 
ly 


Sect.  VI.  (     i»9     ) 

]y  called,  do(5lrInal  knowledge,  or  head  knowledge.  For 
if  we  are  naturally  difpoled  to  love  God's  true  charadcr, 
then,  ap  foon  as  we  know  it,  we  fliall  lovc  it,  jult  as  Ja- 
cob loved  Rachel,  the  firft  time  he  faw  her.  And  eu'r 
love  will,  on  this  hypothefis,  incrcafe,  in  exa6l:  proporti- 
on to  ourdodlrinal  knowledge.  And  we  fliall  need  the 
regenerating  influences  of  the  holy  Spirit,  to  give  us  an^ 
heart  to  lov.e  God,  no  more  than  Jacob  did,  to  give  him 
an  heart  to  love  Rachel.  An  external  revelation  otGcd's 
true  charad^er,  lufficiently  clear  and  plain,  is  all  that  will 
be  needful  to  beget  perfcd  love  toGod  in  our  hearts.  A.nd 
then  we  may  be  regenerated,  and  perfedlly  landified  by 
light,  without  any  internal  influences  of  theSpirlt  of  God 
at  all.  And  this  is  what  Pelagians  and  Socinians  really 
mean. 

Rem.  2.  If  the  carnal  mind  is  enmity  againfl:  God  only 
as  conceiving  him  to  be  our  enemy,  as  one  who  will 
damn  us  ;  then  a  belief  that  he  is  our  friend,  and  will 
fave  us,  will  caufc  our  enmity  to  ceafe,  and  beget  love, 
without  any  change  of  nature  in  us.  And  then  again,  we 
may  be  regenerated  by  light.  And  this  is  wf»at  Antino- 
;;?f<3«j  really  mean.  And  were  there  any  evidence /r^«i 
fcripture.,  fenfe  or  reafon,  of  the  fai^l  to  be  believed,  no  Jpirit 
would  be  needed  in  this  cafe.  But  becaule  there  is  iJ9 
evidence  from  fcripture^  fenfe  or  reafon^  as  the  celebrated  Mr. 
AfJ2r/??^/honef^ly  owns,  therefore  fome  jpirit  is  needed. 
But  not  the  Spirit  of  God.  For  it  is  not  the  office  of  ths 
Spirit  of  God,  to  enable  us  to  believe,  that  to  be  true,  which 
was  not  true  before  we  believed  it.  But  God  is  not  eur  re« 
eonciled  friend  while  out  of  Chrifl.  Nor  does  pardon  e- 
ver  take  pUce  befere  repentance.  When  the  unregeiie* 
rate  impenitent  finner  has  itdifcovered  to  him,  that  God 
loves  him,  and  is  reconciled  to  him,  the  thing  difcovered. 
is  a  lie  ;  and  t>.e  father  of  lies  ii^the  author  of  the  difco- 
very.  But  of  this  heretofore,  in  A  blow  at  the  root  of  the 
refined  Antinomianifm  of  the  prejent  age. 

Rem.  3.  Ifthe  carnal  mind  is  camiry  againftGji'iJ  true 
and  real  chara&r,  as  exhibited  in  the  moral  lav/,  and  as 

honoured 


(        I20       )  SiCT.    VI, 

honoured  with  the  hjgheft  honors  on  the  crofs  ot  Chrift, 
riOtwithftanding  the  iullell  and    plained  declarations  ct 
God's  readinefs  to  be  reconciled  to  us  thro'  Chrift,  if  we 
repent  and  return  to  God  thro'  him,    then   the   cleareft 
polTible  fpcculative  idea  of  this  charader,  will  not  beget 
love,  the  grcateft  pofTible  degree  of  dodrinal  knowledge 
will  not  render.  God  amiable  in   our  eyes.  /  For   it    the 
true  and  real  charader  of  God  itfclf  is  odious  to  a  carnal 
heart,  the  idea  of  that  character  will  excite,  not  love,  but 
diilike  :  If  the  true&  real  chara<5ler  of  Jefus  was  odious  ta.; 
ihf^  heart  of  aPharifee^the  idea  of  that  character  v;ould  ex- 
cite, in  thePharifces  heart,  not  love,  but  diflike.  So  reafon 
teaches.  And  fo  the  fadt  was,  They  have  both  Jeen  and  bateS : 
hsthmefl,ndmy  Father.  The  longcrChrifl  lived,  the  more  he.; 
preached,  the  plainer  he  fpake,  the  more    the  Pharifees.^ 
hsted  him.     For  his  character  was  perfetlly  oppofue  ta 
theirs.     But  every  impenitent,  fc If- righteous  finner  hatht  ^ 
the  heart  of  a  Fharifee.     Therefore   Chrift's  words   ta'- 
Nicodemus  are  equally  true  with  refpecl  to  all  mankind 
in  their  natural  ftate.  John  3   3.  Except  a  man  he  horn  ar 
^aift,  h^  cannot  fee  the  kingdom  of  God. — For, 

Rem.  4.  Spiritual  lile  is,  aceording  to  fcripture,  com- 
municated by  God  to  the  dead  loul,  to  enable  it  to  fee 
and  ad  in  a  fpiritual  manner.  For,  according  to  fcrip- 
ture, we  are  dead  in  fin  •,  as  perfedlly  dead,  as  the  body  of 
Chrift  was  when  it  lay  in  the  grave.  And  the  fame  pow- 
er which  raifcd  thar  from  the  dead,  doth,  raife  us  troni. 
fpiritual  death.  Eph.  i.  19  — 23.  and  2.  i— 10,  And 
we  know,  that  a  dead  corpfe  muft  be  reftored  to  life,  in 
order  of  natui^,^  belore  it  can  fee  or  hear.  So  the  fcrip- 
ture teaches  us,  that  fpi ritual  life  is  necelTary  to  enable  us 
10  fee  and  adl  in  a  fpiritual  manner.  For  thofe  who  arc 
ipiritually  dead  are  Ipiritually  blind.  They  c^nnoi  difcern^ 
they  cannot  l'?!OW  fpiritual  i\-\m<y.%,jpiritualh.  i  Cor.  2.  14, 
I'hey  zvQ  focit/hnefs  to  thtrUy  and  Sifitmiblifig-b.'ock.  i  Cor, 
I.  1 3,  23,  24.  As  the  vail  en  Mofes  face  hid  the  giery  of 
]C  from  the  congregation  of  Ilracl  ;  (Exod.  34.  29 — '^^,) 
yo  the  fpiritual  f:ilorv  of  God  and  the  things  of  God  are 

"  '  hid 


Sect.   VI,  (     121     ) 

hid  from  tkc  natural   man  by  a  vail  en  bis  heart.  2  Cor» 

2.  13—18.  For  that  enmity  to  divine  things,  in  which 
fpiritual  death  confiih,  implies  fpiritual  blindnefs  Rorp. 
^.  7.  Eph.  4.  18.  For  an  idea  of  the  glory  of  God  is 
always  attended  with  love  to  God.  2  Cor.  3.  it.  En- 
mity againft  God,  therefore,  implies  that  wc  are  blind  to 
his  glory  :  yea,  that  his  true  and  real  charader  inltcad 
of  appearing  glorious,  and  giving  pleafure  to  the  mind, 
appears  odious,  and  excites  dilagreeabie  and  painful  fen- 
facions.  Rom.  i.  28.  Joh.  15.  18---25.  ^^  's  not  the  de- 
fign  of  the  gofpel  to  accomodate  the  divine  charadcr  ta 
the  taftc  of  the  carnal  heart.  Rom.  3.  31.  But  on  tha 
contrary,  the  fi-fh  muft  die  ;  it  mufl  be  put  to  death  ;  it 
muft  be  crucified.  Gal.  5.  17--24.  Aed  a  new,  divine, 
ipiritual  life  muft  be  communicated  to  the  foul,  to  ena- 
ble it  to  fee  and  adl  in  a  fpiritual  manner.     For  Joh.   3. 

3,  5.  Except  a  man  he  horn  again  he  cannot  Jee^  nor  enter 
into  the  kingdom  of  Gcd,  He  mufl  be  born  again,  or  he 
cannot  fee  the  glory  of  chriflianity,  or  cordially  embrace 
it.  A  man  may  be  a  Pharifee,  as  was  Nicodemus  ;  foa 
man  may  be  a  Socinian,  a  Pelagian,  an  Jr  mini  an,  or  an  ^«' 
tinsmian,  without  regeneration  ;  but  no  man  can  be  a 
chriflian  except  he  he  horn  again.  Experience  and  facb 
confirm  the  truth.  For  when  Chrift  was  on  earth  he 
fpfike  as  never  man /pake  -,  and  yet  the  fpiritual  glory  of 
chriftianity  was  hid  from  their  eyes.  Mat.  ii.  20---25. 
For  altho'  he  came,  not  to  thofe  who  had  been  bred  up  in 
pagan  darknefs,  but  to  his  own  people,  who  had  received 
their  education  under  Mol'ts  and  the  prophets  •,  yet  his 
cwn  received  him  net.  Not  one  received  him^  not  one  be- 
lieved in  his  name,  but  fuch  as  were  horn  oj  Gcd,  Joh.  i. 
II,  12,  13.  So  that  it  was  indeed  a  univcrlal  maxim 
among  the  apoftolic  converts,  That  whnfcevcr  believetb that 
Jefus  is  the  Chrijt^  (not  will  he,  huigegenetai)  hath  heenborn^ 
cf  Gcd.  I  Joh.  5.  I.  For  this  word,  in  this  tenfe,  ever 
hath  this  fignification,  in  the  writings  of  this  apoftle,  as 
every  man  of  learning  may  fee,  who  will  look  into  the 
<;^riginal.  See  i  Job.  2.  15.  and  3.  g.  and  4.  7.  and  5.  i^ 

•    4> 


(     122     ;  Sect.  VI. 

4,  i8.  and  Job.  8.  41.  and  9.  32. --None  therefore,  but 
thofc  to  whom  good  and  honeji  hearts  arc  thus  given,  un- 
derjiand  thi  word^  and  bring  forth  fruit.   Ezek.  2^.  26,  27. 
Luk.   8.  12--- 15.     But  ihtk  all  with  open  face  [the  vail 
being  taken  cffj  beholding  as  ina  glafs  the  glory  of  theLordy 
are   ch tinged  into  the  Carrie  image.  2  Cor.  3.  13— -iS.  For 
the  triiih  bc-ir.g  fpiritually    undcrftood,  i.  e.  fecn  in  its 
glory,  is  cordially  believed.  2  Cor.  4.  2'"^-     -^"^  ^he 
truth  being  ^t^n  in  its  glory  and  believed  produces  every 
anlwerable  effeft  in  heart  and  life.  Joh.    \y,  17.  i  Cor. 
4.  15.  I  Pet.  I.  3,  23.  Jam.  i.  18.     Thus  this  matter 
is  repr^lented  in  the  facred  writings.     A  mjre  particular 
explanation  of  this  fubjecl  may  be  feen,  Ejjay  on  the  nature 
and  glory  of  the  go f pel ^  fed:.  XII.     The  nature  of  thaty/)/- 
ritual  life  which   is  cominixiitated  in   regeneration,  and 
how  //  opens  the  eyes  to  fee  the  beauty  of  God's  moral  charac- 
ter^ is  explained  with  great  accuracy,  by  that  great  phi- 
lofopher,  and  eminent  divine,  Prefidtnt  Edwards^  in  his 
Difjertaticn  on  the  nature  of  true  virtue^  p.  121,  122,  123, 
124,  125. 

Qu  eft  ion  IV.  IVbat  contrariety  is  there  between  the  car- 
fial  mindy  and  God's  true  and  real  chara^er  ? 

Anlwer.  Without  entering  largely  into  this  queftion, 
on  which  a  volume  might  be  written,  it  will  be  lufficienc 
for  the  prefent  purpole,  only  to  fay,  that  the  contrariety 
between  the.  carnal  mind  and  God*s  true  and  real  cha- 
raifler,  is  the  fame,  as  is  the  contrariety  between  fm  and 
htlinefs.  For  the  contrariety  between  God's  nature  and 
ours  arifes  merely  from  this,  viz.  that  God's  nature  is 
holy,  end  our  nature  is  fmful.  ^'  And  that  this  is  the 

truth, 
*  But,  (i)  .^in  is  as  contrary  to  holincfs,  ns  holireTs  is  to  Co.  And 
therefore,  our  finJul  nature  is  as  cootrary  lo  God's  holy  nature,  as 
God's  holy  nature  is  to  our  iinful  nature.  Ar.d  (2.)  our  contrariety 
to  God  is  ti  aniverfd  as  is  our  linfulcels.  If  wc  are  totally  depra- 
ved, our  contrsriccy  to  God  is  total.  (3.)  Contrariaty  to  the  doc- 
trises  and  cuiies  of  fevcsitd  religion,  in  which  Gnd's^-moralchar^fter 
IS  cxhibijed,  is  contrariety  to  Gocs's  moral  charadcr.  Every  objtftion 
sgain^  the  dc<^trlr<es,  a&d  ell  backwsrdnfes  to  the  duties  of  religion, 
are  fo  many  cxprefliors  of  contrariety  to  God's  t:u«  and  real  chartc- 
iii,  (4 J  If  :hc  true  Q':^  sad  thtr  true  kUvc.%  oi  rd'g'on  fuited  the 
■"         -  -     •      '  -  ■  huiii«ta 


Sect.  VI.  C     123     ) 

tfuth,  is  evident  fron  this,  that  originally  God's  nature 
and  the  nature  of  man  were  alike.  As  it  is  written.  Gen. 
I.  26.  And  God /aid,  Let  us  make  man  in  our  ir/iagey  after 
etir  likenefs,  Vcr.  27.  So  God  created  man  in  bis  even  image-. 
And  therefore  there  was  no  contrariety  between  the  holy, 
nature  of  God  and  the  nature  of  man,  originally.  When 
man  began  to  cxift,  he  viewed  things  as  God  did,  and 
was  affeded  accordingly.  And  as  God  loved  his  own 
charaflcr,  exhibited  in  that  law,  which  he  gave  to  Adam  ; . 
fo  Adam  loved  it  too.  There  was  then  no  principle  of 
enmity  againfl:  God  in  his  heart  ;  no  difpoficion,  to  dif- 
like  the  ftriclnefs  of"  the  law,  or  the  feverity  of  the  pe- 
nalty, upon  the  mod  mature  deliberation.  Yea,  he  was 
periedly  pleafed  with  both.  For  as  God  perfedly  loved 
his  own  law  -,  lo  Adam,  being  like  God,  created  in  his 
ifmage,  perfeflly  loved  it  too.  %o  that  there  was  origi- 
nally no  contrariety  to  God  in  Adam's  nature.  And 
therefore  there  is  no  contrariety,  now,  in  man's  nature  to 

God, 
human  heart,  mankind  would  ss  nsturally  bfr  united  in  love  to  the 
one  true  God,  and  to  ihe  one  true  fchsmc  of  religion  ;  as  they  are  in 
Jove  to  the  world.  Had  mankind  liked  the  true  God,  they  never 
would  hsvs  fct  up  a  falfe  god  ;  and  had  they  liked  the  tru2  fcheme  of 
religion,  they  never  wculd  have  invented  a  falfe  one.  {5..)  Love  to  « 
falfe  god,  and  to  a  falfe  fcheme  of  religion,  is  the  exercife  of  a  fpirit 
of  contrsristy  to  the  true  God,  id  to  th?  true  religior:.  (6  )  Love 
to  God's  morvl  charaftcr,  pro^'•erly  expreffed,  was  the  only  thing  which 
expofed  the  prophets,  JeTus  Chriit,  and  his  apoftles,  to  be  hated,  re- 
viled and  murdered  (7]  Chriil  on  the  crofs  (hews,  that  the  ecniity 
of  the  carnal  mind  agfeinft  Gcd,  is  mori^sl  enmicy.  (8.)  The  Jewt 
exprefl'ed  and  jaftified  their  enmity  arjnjnf^  Chri;?,  both  at  one?,  by  cal- 
ling hini  by  reproschful  names.  Jf^h.  8.  48.  Say  nxit  not  ivtll,  that  thou 
art  a  Samaritan  andbafi  adc'vit.  Msaa  timeisyirg,  IWat.  23  30.  1/  'iv^ 
bad  hem  in  the  dayt  of  cur  fathers^  %ve  iwu/d  not  have  hern  partakers  laitb 
thtm  in  the  bhsd  0/  tbt  prapbeti.  Si  while  they  heed  and  crucified 
him,  who  was  forc'old  by  all  the  prophets  ;  they  thnught  themfclvcs 
doingGodgood  (ervice.  (9  )  They  knew  ?h?yh^tcd  Jefus,  and  had 
ihey  kno'^n  him  to  be  true  Gcd,  their  contrariety  to  the  true  God 
would  hav3  been  afcertained  to  their  ccrfcicnccs.  (10.)  Let  Grd'a 
true  and  real  char^ftcr  be  agreed  upon,  and  we  fhsll  no  longer  ciiffer 
about  the  charafter  of  man  (n.)  Gcd's  trun  gnd  resl  charafter 
would  be  agreed  upon,  if  we  did  nat  hare  to  adraJi  the  tru»o.  (12.) 
The  contrariety  of  our  Gnful  nature  ro  God's, holy  mature  is  the  fourcc 
of  all  the  herefics  in  the  world. — Men  love  to  have  a  God  and  a  reli- 
gion <o  fui:  thur  own  hearts. 


(     114     >)  SicT.Vi. 

God,  but  only  and  merely,  fo  far  as  man's  nature  is  be- 
come fiaful.  For  as  before  fin  took  place  in  the  human 
heart,  there  was  no  contrariety  to  God  in  human  nature  ; 
fo  now  there  is  no'  one  thing  in  human  nature,  that  is 
contrary  to  God,  but  fin  -,  nor  is  there  any  root  ,of  bit- 
terncfs,  but  wickednefs.  —  But  nothing,  which  is  now,  or 
which  oiiginally  was  elTcntia!  to  moral  agency,  is  of  the 
nature  of  fin.  For  Adam  was  a  moral  agent,  when  he 
had  no  fin  •,  when  he  was  in  the  image  of  God.  Befides, 
if  fomething  efTcntial  to  moraK  agency  were  finful,  it 
would  b-  a  fin  to  be  a  moral  agent.  There  is  therefort 
in  the  efTential  properties  of  a  moral  agent  no  contrariety- 
to  the  divine  nature.  For  there  is  nothing  in  the  uni- 
verfe  that  is  contrary  to  the  holy  nature  ©f  God,  but  fin^ 
And  whatfoever  is  contrary  to  the  holy  nature  of  God> 
is  'fin.  To  fay,  that  there  is  fomething  in  us,  which  is 
oppofitc  to  the  holy  nature  of  God,  which  is  not  fin,  but 
a  duty  ;  is  to  fay,  that  oppofition  to  God  himfelf,  is  not 
fin,  but  a  duty.  And  if  oppofition  ro  the  holy  nature  of 
God,  is  not  finful,  there  is  no  fin.  For  if  it  is  no  fin  to 
be  oppofite  to  the  holinefs  of  God,  there  can  be  no  fin* 
For  if  oppofition  to  the  holy  nature  of  God  is  lawful,  bf 
fair  conftrudion,  God  is  legally  dethroned,  his  law  is  va* 
cated,  we  are  become  gods,  too  big  to  be  under  any 
government.  For  if  it  be  lawful  for  us  t®  oppofc  Gcd, 
much  more  to  oppofe  all  other  beings.  So  that,  to  fay^ 
that  oppofition  to  the  holy  nature  of  God  is  not  finful, 
is,  itfelf,  perfed  wickednefs.  Yet,  according  t©  Mr.  M* 
chat  felf-love,  which,  in  us,  is  oppofite  to  the  holinefs  of 
the  divine  nature,  and  abfolutely  inconfiftent  with  the 
lore  of  God,  is  not  finful,  but  a  duty.  This  is  the  mod 
fhocking  fentiment  in  his  book.  It  is,  in  eflfcd,  to  fay,  that 

it  is  our  duty  to  be  at  enmity  againft  God. Befides, 

Adam  rebelled  againft  his  Creator,  while  God  was  his 
friend  ;  prompted  not  by  defpair,butin  a  belief  of  fatan's 
lies,  Tejhall  be  as  Gods^  ye  llmll  not  furely  die^  he  took  and 
eat,  contrary  to  the  exprefs  prohibition  of  his  Maker. 
And  we  his  poflerity,  for  near  fix  thoufand  years,  have 

gone 


gone  on  in  rebellion,  while  God  ha$  ofTe'red  ro  he  6vt 
friend  again.  And  his  infpired  prophets  have  been  a- 
bufed,  and  his  Son  has  been  crucified,  in  this  our  worlds 
while  fcnc  to  invite  us  to  a  reconciliation,  and  to  (ffrr  u9 
a  pardon.  Thus  (lands  the  fad,  as  recorded  in  the  fa- 
crcd  writings.  And  thus  our  contrariety  to  God  began^ 
when  fin  began.  Nor  is  there  any  thing  in  our  nature 
contrary  to  the  holy  nature  of  God,  but  fin.  And  wc 
began  to  be  finners,  while  God  was  our  friend.  And  we 
have  continued  in  our  rebellion,  thro*  a  long  fuccefilort 
of  ages,  while  God  has  been  offering  pardon  all  the  time; 
Therefore, 

1.  Tnc  carnal  mind  is  as  really  contrary  to  the  holy 
nature  of  God,  as  the  holy  nature  of  God  is  to  the  carnal 
mind.  For  fin  is  as  contrary  to  holinefs,  as  holinefs  is 
to  fin.  And  yet  God  is  willing  to  forgive  us  thro'  Chrifl ; 
but  wc  are  not  willing  to  be  reconciled  to  hdm.    . 

And  therefore, 

2.  The  enmity  of  the  carnal  mind  againfl:  God  is  en- 
tirely of  a  criminal  nature,  and  comprifes  in  it  the  fumt 
©fall  wickcdnefs.  For  as  a  conformity  to  God's  holy- 
nature  is  the  fum  of  all  holinefs  ;  fo  a  contrariety  to 
God's  holy  nature  is  the  fum  of  all  wickcdnels.  To  fay, 
that  a  contrariety  to  the  holy  nature  of  God  is  not  finiul, 
is,  in  efFedl,  to  fay,  that  there  is  no  fin  on  earth,  or  in 
hQ\].  And  indeed  Mr.  M.  gives  a  broad  hint,  p.  50.  thac 
in  hell  there  is  no  fin  in  all  their  enmity  againfi  the  Deity. 
And  if  his  fcheme  is  true,  he  muft  be  right  in. this.  Buc 
to  ufc  arguments  to  juftify  ourfeives,  in  our  enmity  a- 
gaioft  God,  which  will  equally  juftify  the  devil,  is  to 
carry  the  point  as  far  as  the  devil  himfeif  can  defirc  ic 
fhoald  be  carried.  Nor  can  any  thing  better  pleafe  the 
devil,  than  to  find  himfeif  juflified,  in  his  enmity  againft 
God  and  his  Son,  by  the  profeffed  friends  of  both. 

3.  If  the  enmity  ol  the  carnal  mind  againft  God  is 
entirely  criminal,  and  the  fum  of  all  wickednefs,  then 
while  wc  juftify  ourfeives  in  it,  v/e  are  difquaiifted  for 
fealing  ordinances  by  ic,  if  any  fin,  as  fuch,  can  difquaiify 

R  ui. 


(     126     )  Sect.  VIL 

US.  For  to  fay,  that  a  fmill  fin,  perfiftcd  in,  difqualifiei 
for  fealing  ordinances,  and  yet  the  grcateft  fin  docs  not  j 
to  iay,  for  inftancc,  that  dealing  one  (hilling  from  our 
neighbour,  confidered  merely  as  an  injury  done  to  him, 
without  repentance,  difqualifies  for  fealing  ordinances, 
and  that  yet  a  (late  and  courfc  of  enmity  againfl  God, 
perfifted  in,  docs  not,  is  i^ftrain  atagnat^  and  to /wallow 
M  tamel, 

4.  But  if  it  be  really  true,  as  Mr.  M.  fays,  that  '  to 

*  love  that  charafter  of   God  which  is  exhibited  in  the 

•  moral  law,  is  the  fame  thing  as  t©  love  our  own  mifery :' 
And  if  '  this  i&  the  true  rcafon,  and  the  only  reafon'  we  lio 
not  love  God  ;  then  ©ur  enmity  againft  God  is  not  in 
the  leafl  degree  criminal.  And  fo  it  doth  not  in  the 
lead  degree  difqualify  us  for  fealing  ordinances.  Efpc- 
cially,  if  we  arc  heartily  difpefcd  to  love  that  eharader 
of  God,  which  alone  it  is  our  duty  to  l©vc  •,  fo  that, 
without  fail,  we  fhall  love  it,  as  fooB  as  we  knew  it  ;  and 
that  without  any  new  principle  of  grace, — Thus  the  enemies 
of  God  arc  taught,  t©  think  themfclves  blamelefs  in  their 
enmity  againft  God  :  And  thus  they  arc  emboldened  to 
approach  the  table  of  the  Lord. — But  what  communion 
can  there  be,  between  him,  who  loved  the  eharafter  of 
God  exhibited  in  the  m^ral  law,  and  became  incarnate, 
and  lived,  and  died  to  do  it  honor  ;  and  fuch  an  Antino- 
man  law- hating  heart !  Prov.  29.  27.  2  Cor.  6.  14,  15. 

~  SECTION     VII.  " 

2  Cor.  V.  20.  JVe  pray  you  in  Cbriji^sftead^  he  ys  re  con- 
eikd  to  God, 

Queftion.  Both  the  gojpel  call  fallen  man  to  he  reconciled  t$ 
that  charaSler  of  Cod^  which  fallen  man^  as  fuch^  is  at  en- 
mty  againji  ;  <?r,  only  to  he  reconciled  to  another  character 
fifGod,  which  fallen  man,  as  fuck,  is  not  at  enmity  againfi^ 
hut  is  naturally  difpofed  to  love  as  foon  as  known  ? 

OUR  author  undertakes  to  prove,  (p.  40, 41,  42,  43.) 
that  it  is  not  the  duty  of  fallen  man  *  to  love  that 
charaftcr  of  God  which  i$  exhibitid  in  the  moral  law.' 

But 


Sect.  VII.  (     127     ) 

But  that  indcad  af  its  being  a  duty,  it  is  t  finful  thing  t9 
do  fo  ;  as  it  is  *  inconfiftcnt  with  the  charader  of  God, 

*  and   the  chara6lcr  of  man  ;  contrary  to  both  law  and 

•  gofpel  ;  to  nature  and  grace'  Becaufe  '  to  love  this 
charadler  is  the  fame  thing  as  te  love  our  own  mifcry.* 
— And  he  alfo  undertakes  to  prove,  (p.  43,  44,  45,  46, 
47,  48.)  that  fallen  man,  as  fuch,  from  the  mere  principles 
of  nature,  is  difpoled  to  love  thatcharafter  of  G©d  which 
is  exhibited  in  the  gofpel,  wiptcb  is  the  only  chara^er  the 
gofpel  teaches  us  to  love  -,  fo  that  we  Ihall  love  it,  as  fooa 
as  known,  without  a  new  principle  of  gr^ce.  And  therefore 
the  common  dodrine  of  the  necefTity  of  a  '  new  principle 
of  grace'  is  wrong,  and  'regeneration  is  wrought  by  light.* 

The  qucftion  relative  to  this  fchcmc  of  religion,  which 
we  would  now  propofe  to  examination  is  this,  viz.  Both 
the  gofpel  caH  fallen  man  to  be  reconciled  to  that  charaSfer  of 
Gody  which  fallen  man,  as  fuch,  is  at  enmity  againft  ;  #r  only 
to  be  reconciled  to  another  charaSler  of  God,  which  i alien  man^ 
as  fuch ^  is  not  at  enmity  againjl,  but  is  naturally  difpofed  to 
love  as  foon  as  known  ? — We  will  in  the  firft  place,  offer 
fome  arguments  to  prove,  that  the  gofpel  doth  eali  fallen 
man  to  be  reconciled  to  that  chara^er  of  Ged,  which,  as 
fuch,  he  is  at  enmity  againfl,  and  then  confidcr  what  Mr, 
M.  has  faid  to  the  contrary. 

Argument  i.  The  gofpel  called  Adam,  immediately 
after  his  fall,  to  be  reconciled  to  that  very  character  of 
God  againft  which  he  was  at  enmity,  or  it  called  him  to 
no  reconciliation  at  all.  For  to  fay,  that  the  gofpel  cal- 
led him  to  be  reconciled  to  a  character  againft  which  he 
was  not  at  enmity  implies  a  contradidion.  For  it  fop- 
pofes  a  thing  to  be,  and  not  to  be,  at  the  fame  time. 
For  a  call  to  a  reconciliation  fuppofcs  enmity.  There- 
fore the  gofpel  did  not  call  Adam  after  his  fall  to  be  rc- 
con€iled  to  God  at  all,  or  elfe  it  callfd  him  to  be  recon- 
ciled to  that  charader  of  God  againft  which  he  was  at 
enmity.  But  to  fay,  that  the  gofpel  did  not  call  Adam 
to  be  reconciled  to  God  at  all,  luppoles  that  God  was 
willing  to  be  reconciled  to  Adam,  but  did  not  defirc 

Adam 


(     128     )  Sect.VII. 

Adam  to  be  reconciled  to  him.  For  if  the  gofpel  which 
was  pr(?ached  to  Adam  by  God  himfelfdid  imply  no  call 
t3  Adam  to  be  reconciled  to  God,  then  it  is  plain  God 
did  not  dcfire  Adam  to  be  reconciled  to  him  ;  for  he  did 
not  call  him  to  it  ;  he  did  not  invite  him  to  it  :  that  is, 
he  did  not  defire,  that  Adam  fhould  be  reconciled  to  thac 
chard<5ler  of  himlelf  which  he  had  exhibited  in  his  law. 
But  if  he  did  not  defire  him  to  be  reconciled  tothatcht-' 
rac'ler  of  himlelf  which  he  had  exhibited  in  his  law,  he 
was  willing  he  (hould  continue  to  hate  it.  But  if  God 
was  willing,  that  Adam  fhould  continue  to  hate  thac 
character  of  himfclf  which  he  had  exhibited  in  his  law, 
then  he  did  really  hate  ic  himfrlf.  For  if  God  loved  it, 
he  would  defire  Adam  to  love  it ;  for  he  would  defire 
jAdam  to  be  hke  him,  and  aiter  his  image.  But  to  fay, 
that  God  hated  that  charader  of  himfelf  which  he  Tiad 
rxh-bited  in  his  law,  fuppofes  an  tffcntial  change  in  God's 
|ii«»ral  ch^iracter.  For  God  loved  that  charadler  before 
iVdam  ^dl,  as  will  be  granted. 

Remark  i.  In  this  Mr.  M^s  fchemc  is  confident 
with  itlel^  viz  In  fuppofing  no  change  of  nature  necef- 
fary  ro  be  in  us  in  order  to  our  reconciliation  to  God  i 
bccaufc  the  ch.ingc  of  nature  neceffary  to  a  reconciliation 
between  God  and  us,  has  already  taken  place  on  God*s 
fide.  His  nature  i$  changed,  and  fo  there  is  no  need 
that  ours  fhoujd  be  changed.  We  only  need  to  know 
the  ch-ingc  which  has  taken  place  in  God*s  nature,  in 
God's  moral  char^dter,  and  all  will  be  well.  The  breach 
will  be  mide  up,  friendfhip  will  commence,  without  any 
new  principU  of  grace  in  us. 

Rem.  2  In  this  alfu  the  fcripture  fcheme  is  confident 
with  itfelf,  viz.  In  fuppofing  a  change  of  nature  neccffary 
to  take  place  on  our  part,  in  order  to  our  liking  the 
divine  charader.  Bscaufe,  according  to"  fcripture,  no^ 
change  of  nature  has,  or  ever  will  take  place  ©n  God's 
lidz.  For  it  is  a  fcripture  maxim,  thac  contrary  natures 
are  an  abomination  to  each  other.  Pro.  29,  27.  An 
■^^njufi  man  is  aboml/iation  to  the  juH  -,  and  he  that  is  upright. 

in 


Sect.  VII.  (     129     ) 

ifi  the  way  is  aheminction  to  the  wicbd.  Therefore  contrary 
natures  cannot  like  and  taktfleafure  In  each  other.  2  Cor, 
6.  14,  15.  For  what  fellow  (hip  hath  right  eoufnefs  with  un- 
right eoujnefs  ?  And  what  communion  hath  light  with  darknefs  ? 
And  what  concord  hath  Chrid  with  Belial  ?  But  our  finful 
nature  is  contrary  to  God's  holy  nature.  Rem.  8.  7. 
The  carnal  mind  is  enmity  againfi  God.  And  therefore  re- 
generation is  necefTiiry.  Joh.  3,  3.  Except  a  man  be  horn 
again  he  cannot  fee  the  kingdom  oj  God.  And  a  new  nature 
is  communicated  in  regeneration.  Joh.  3.  6.  That  which  is 
horn  of  the  Spirit  is  fpirit.  The  old  nature  is  taken  away, 
and  a  new  nature  is  given.  Ezek.  2^-  26.  A  new  heart 
aije  will  I  give  you y  and  a  new  Jpirit  will  I  put  within  yoUy 
and  I  will  take  away  the  fiony  heart  out  of  your  Jlefl:,  and  I 
will  give  you  an  heart  of fiefh.  And  this  new  nature  lays  a 
foundation  for  delight  in  God  and  in  his  ways.  Ver.  27. 
I  will  pit  my  fpirit  within  you,  and  caufe  you  to  walk  in  my 
Jiatutes.  PUl.  73.  25.  IVhom  have  I  in  heaven  hut  thee? 
4nd  there  is  none  upon  earth  that  I  defire  befides  thee. 

Rem.  3.  There  are  two  kinds  ofdelight  in  God,  which 
may  take  place  in  the  human  heart,  viz.  (i.)  Delight 
in  a  miftaken  idea  of  God.  (2.)  Delight  in  God's  true 
and  real  charader.  True  delight,  is  delight  in  God's  true 
and  real  charadler.  And  falfe  delight,  is  delight  in  a  falfe 
and  miftaken  idea  of  God.  Deifts  and  Socinians  believe, 
that  God  defigns  to  make  all  his  creatures  finally  happy  : 
this  is  their  idea  of  Go^,  And  they  delight  in  this  idea. 
The  impenitent,  law- hating  Antinomian,  believes,  tfiac 
God  defigns  to  make  him  finally  happy  :  this  is  his  idea 
of  God  ;  and  he  delights  in  this  idea.  The  Chriftian 
believes,  thatGod  has  a  fupreme  regard  to  theDeity,  and 
defigns  to  afltrrt  the  dignity  of  the  divine  nature,  and  the 
infinite  evil  of  fin,  in  thejufl  punifhment  of  every  tranfgref- 
fion,  without  exception,  in  the  criminal,  or  in  his  furety. 
And  fo  to  maintain  the  honor  of  his  law,which  is  the  image 
of  his  heart,  a  traqfcripc  of  his  moral  perfections  ;  and 
ro  pardon  none  but  penitent  believers  ;  and  to  grant 
-^-i.rd  ja  only  as  an  adl  of  mere,  pure  grace,  and  only  thro* 


(     ISO    )  Sirr.  VII. 

the  atonement  of  Chrift,  who  hath  bern  the  curfe  of  the 
Jaw,  died  the  juft  for  the  unjuft.  This  is  his  idea  of  God. 
And  he  delights  in  this  idea.  It  gives  him  pleafurc  to 
fee  God  exalted,  the  law  honored,  fin  punifhed,  the  fin- 
ner  humbled,  grace  glorified.  This  is  a  glorious  way  of 
faving  finners.  Chrift:  crucified,  in  this  view,  is,  in  his 
eyes,  ibe  wifdom  of  Gad.  It  appears  to  be  wifdom,  truly 
divine^  to  be  at  fuch  infinite  expence,  to  do  honor  to  that 
character  of  God,  which  is  exhibited  in  the  law.  For  that 
charafter  appears  to  be  truly  divine,  and  fo  to  be  worthy 
of  this  infinite  honor.  It  is  wife  to  pay  infinite  honor  to  that 
which  is  infinitely  glorious.  But  it  is  foolijh  to  render  honor  to 
that  which  is  odious,  and  difhonorable^  To  a  regenerate 
heart  Chrifb  crucified  is,  therefore,  the  wifdom  of  God,  but 
to  others  fooUfhnefs  and  a  Jumbling  Mock,  i  Cor.  i.  i8, 
53,  24.  and  2.  14. — Thefc  fentiments  are  ex[$lained  and 
proved  at  large,  in  my  Effay  on  tht  nature  and  glory  of  the 
gofpil.  And  this  is  what  Mr.  M.  mifreprefcnts  and  cries 
out  again  ft,  as  new  divinity,  p.  40,  41,  42. 

Rem.  4.  Evgry  unregenerate  finner,  be  his  do£lrinai 
knowledge  what  it  will,  is,  in  the  temper  of  his  heart,  an 
infidel.  For  it  is  incredible,  that  infinite  honor  fliould 
be  done  to  that  which  appears  worthy  of  no  honor  at  all. 
But  the  divine  law,  and  the  divine  character  therein  ex- 
hibited, t©  a  carnal  heart,  appear  worthy  of  no  honor  at 
all.  For  they  appear  not  amiable,  but  odious.  For 
Rom.  %.  "J.  The  carnal  mind  is  enmity  againll  God,  There- 
fore, a  cordial  belief  of  the  truth  of  the  gofpclis  peculiar 
to  the  regenerate,  i  Joh.  5.  i.  IVhofoever  helieveth  that 
Jefus  is  the  Chrifi  is  horn  of  God,         Therefore, 

Rem.  5.  It  is  not  ft:range,  that  an  unregenerate  man, 
when  the  true  gofpel  of  Chrift  is  explained  and  fet  in  a 
clear  light  before  his  eyes,  fhould  cry  out,  *  This  is  new 
divinity  to  me.'  For  it  may  truly  be  quite  new  to  him  : 
A  fyftem  of  fentiments  he  never  believed  to  be  true. 
But  it  is  ftrange,  that  the  true  gofpel  of  Chrift  ftiould 
appear  to  be  new  divinity  to  an  ©Id  faint.;— — But  it  is 
iimc  to  proceed. 

Arg.  %. 


Sect.  VIL  (     131     ) 

Arg.  2.  God  the  Father  loves  that  charaftercf  hint* 
felf,  which  he  exhibited  to  Adam  in  his  law  :  But  the 
gofpel  calls  us  to  be  like  God  ;  to  be  conformed  to  his 
image  :  Therefore  the  gofpel  calls  us  to  leve  that  cha- 
rafter  of  God  which  is  exhibited  in  his  law. — That  God 
the  Facher  loves  that  charader  of  himfclf,  which  he  ex- 
hibited to  Adam  in  his  law  is  evident  from  this,  viz. 
That  chara&cr  which  is  exhibited  in  the  law  was  God's 
true  character  •,  as  Mr.  M.  grants,  p.  41.  "  The  dirinc 

•  chara^er  exhibited  in  the  moral  law,  was  that   which 

•  was  exhibited  to  Adam  in  his  (late  of  innocency,  and— . 

•  it  was  God's  true  characSler.'  Indeed,  it  was  God's 
true  and  real  charadler,  or  elfe  God  gave  himfelf  a  cha- 
racter contrary  to  truth  in  the  moral  law  :  which  none 
will  dare  to  fay.  But  if  that  character  of  God,  was  Gcd's 
true  and  real  character,  then  it  will  follow,  that  God  lo- 
ved that  charailer  then.  For  all  will  grant,  that  God 
loved  his  own  chara^er.  But  if  God  loved  that  cha- 
rader  then,  he  does  love  it  dill,  unlefs  his  nature  is 
changed.  But  that  God  is  immutable,  the  fame  yejier- 
dety,  to-day^  andfore^ver^  needs  no  proof  to  thofe  who  be- 
lieve the  bible.  But  if  God  ftill  loves  that  charader  of 
himfelf,  which  he  exhibited  in  bis  law,  fince  the  fall,  as 
muqh  as  he  did  before,  then  in  order  to  our  being  like 
God  and  in  his  image,  we  muft  love  it  too.  For  if  he 
loves  it,  and  we  hate  it,  then  we  arc  not  like  him,  but 
arc  contrary  to  him  :  are  not  of  the  fame  fpirit,  but  of  a 
fpirit  and  difpofition  contrary  to  him.  But  the  gofpel 
calls  us  to  be  like  God  ;  and  in  a  true  and  real  conver- 
fion  we  are  changed  into  tht  fame  hnage  ;  as  all  grant. 
And  therefore  the  gofpel  calls  us  to  be  reconciled  to  that 
charadler  of  God  which  is  exhibited  in  the  moral  law, 
which  he  always  did,  and  always  will  love,  and  without 
the  love  of  which  we  are  not  like  God,  but  contrary  un- 
to him  J  are  not  in  his  image,  but  are  in  the  image  of 
the  wicked  one,  who  doth  now,  and  always  will  haw 
thatcharafterof  God,  which  is   exhibited  in  his  law. 

Arg.  3.  God  the  Son,  in  charader  ©f  mediator,  loves 

thaC 


(     IS2     )  Sect.  VIKI 

that  charaClcr  of  God,  wfiich  is  exhibited  in  the  law,  and 
againft  which  the  carnal  mind  is  at  enmity  :  But  thegof- 
pel  calls  us  to  be  like  Chrift  in  the  temper  of  our  hearts : 
therefore  the  gofpt?!  calls  us  to  be  reconciled  to,  and  to 
love  that  charadler  of  God  which  is  exhibited  in  his  law* 
againft  which  all  unregenerate  finners  are  at  enmity.-— 
That  God  the  Son,  in  chara6ler  of  mediator,  loves  that 
character  of  God  which  is  exhibited  in  the  law,  is  evi- 
dent, becaufe  he  is  the  exprep  image  of  his  Father's  Per/on, 
Heb.  1.3,  But  his  Father  loves  that  charader,  as  has 
been  preved  j  and  therefore  he  loves  it   as   much  as  his 

Father  does.' And  befidesjhe  became  incarnate,  lived 

and  died  to  do  honour  to  the  divine  law,  and  to  the  di- 
vine charafber  therein  exhibited.  But  the  gofpel  calls 
us  to  he  like  Chrift,  to  be  of  the  fame  fpirir,  to  imitate 
him,  and  follow  his  example  :  But  if  we  hate  that  cha- 
ra6tcr  of  God  which  is  exhibited  in  the  law,  we  are  not 
like  Ghrift,  we  are  not  of  the  fame  fpirit,  we 'do  not  imi- 
tate him,  nor  follow  his  example  ;  but  we  are  of  a  tem- 
per contrary  to  him,  and  like  the   devil. 

Remark  i.  To  hate  that  charader  of  God  which  is 
exhibited  in  the  law,  is  to  hate  Ghrift  Jefus  and  his  righ- 
teoufnefs.  For  Chrift  Jefus  loved  that  charader,  and 
lived  and  died  to  do  it  honor  :  and  in  this  his  righte- 
oufnefs  confifted  ;  and  for  this  his  Father  was  wellpleafsd 
in  Mm.     Therefore, 

Rem.  2.  Thofe  who  are  at  enmity  againft  God  the 
Father,  are  alfo  at  eamity  againft  God  the  Son.  For  to 
hate  the  law,  is  to  hate  the  gofpel.  Becaufe  the  gofpel 
vindicates  the  honor  of  the  law.  Thus  the  Pharifees, 
who  hated  the  true  character  of  God  the  Father,  which 
was  exhibited  in  the  law  of  Mofes,  likewifc  hated  the 
charader  of  Jefus  Chrift,  exhibited  in  explaining  and  via- 
dicating  that  law  in  his  public  miniftry,  and  in  dereding 
and  condemning  the  falfe  gloftl-s  which  they  had  put 
upon  it.  They  have  bothfeen  and  hated  both  me  and  my  Fa- 
iber,  ForifGod*s  character  exhibited  in  his  law  is  odi- 
ous, then  the  charadcr  of  Chrift,  as  mediator,  is  odious 
'   '    '  '  alfo. 


SsGT.  vii,  C    133    ) 

alfo.  Becaufc  Chrift's  mediatorial  charafl^r  confifts  in 
fuprfme  love  to  that  character  of  God  which  is  exhibited 
in  the  law,  cxercifed  and  exprefTed  in  his  life,  and  in  his 
death. 

Rem.  3.  To  expefl  acceptance  with  God  on  the  ac- 
count of  the  righteoufnefs  of  Chrifl-,  which  confifls  in 
love  to  that  charadter  of  God  which  is  exhibited  in  the 
law,  while  we  allow  ourfelves  to  hate  that  chara^er,  and 
really  believe  that  the  gofpcl  does  not  eall  us  to  love  it, 
implies  this  grofs  incondflenee,  viz.  That  we  acknow- 
ledge, that  love  to  that  character  is  above  all  rhings  ac- 
ceptable toGod,  and  that  yetGod  does  not  dcfire  us  to  love 
it.  Ic  was  his  will  that  Chrifl:  fhould  love  and  honor  ic 
to  procure  the  falvation  of  his  difciples,  but  his  difciplcs 
may  lawfully  hate  it.  Moreover,  to  depend  on  Chnft's 
righteoufnefs.  i.  c.  on  Chpifl's  loving  that  ehara^er  and 
doing  it  honor,  while  we  allow  ourfelves  to  hate  it,  and 
affirm,  that  '  it  is  contrary  to  the  character  of    God  and 

*  to  the  charadlcr  of  man  ;  contrary  to  the  law    and   to 

*  the  gofpel  ;  contrary  to  nature  and  to  grace,'  for  us  to 
love  it  5  is  grofsly  inconfiftent.  For  it  is  to  depend  on 
that  as  our  juftifying  righteoufnefs  in  the  fight  of  God, 
•which,  if  it  were  in  us,  would  be  a  fin.  For  Jin  is  a 
iranfgreffion  of  the   law.     But   Mr.  M.    fays,    that    it    is 

*  contrary  to  the  law  of  God  for  us  to  love  that  cha- 
ra6ter  of  God  which  is  exhibited  in  the  moral  law.  p. 
41,  42.  Thus  men  are  taught  to  truft  in  the  righteouf- 
nefs of  Chrift  for  juftificatioB  in  the  fight  of  God,  while 
they  allow  themfelves  to  hate  that  righteoufnels  ofChriltj 
and  to  believe  it  would  be  a  finful  thing  in  them,  to  love 
what  he  loved,  and  to  be  holy  as  he  was  hely,  and  righ- 
teous as  he  was  righteous.— But,  if  we  think  it  lawful  to 
hate  that  character  of  God  which  is  exhibited  in  the  di- 
vine law  ;  then  we  think  ourfelves  innocent  in  hating  of 
it.  And  fo  our  real  dependence  for  acceptance  with 
God  in  this  cafe,  is  not  on  Chrift's  righteoufnefs,  but  en 
our  own  innocence. 

^"j  the  law  given  to  Adam  ic   appears  (i)  That  God 
S  1?va» 


(     lu     )  Sect.  VII. 

was  dlfpofcd  to  punifh  fin.  (2)  That,  in  his  view,  it  be- 
came him,  as  moral  governor   of  the   world,  to  puni(h 
fin.    (3  j  That  it  was  his   fixed    determination   that    fm 
fhould  not  go  unpiiniflied.     And  by  the  crofsof  Chrift,' 
it  appears  in  a  ftill  clearer  light,  (1)   That  God   is   dif- 
poled  to  punifh  fin.   faj  Thar,  in  his    view,   it   becomes 
him,  as  moral  governor  of  the  world,  to  punifh  fin.  C3) 
That  it  is  his  fixed  determination  that  fia    flhall    not   go 
unpunifhed. — But  a  determination,  in    all  inftances,    to 
punifli  fin  in  the  criminal,  an^  never  to  accept  a  furety 
to  die  in  his  room,  is  not,  and  never    was    any  part  of 
God*s  revealed  chara^er. — However,  if  God's  difpofiti- 
on  to  punifh  fin  is  not  an   amiable  difpofition,   it   never 
was  and  nsvcr  will  be  an  object  of   love,  whether  exhi- 
bited in  the  law,  or  in  the  crof^  of  Chrid. — But  if  it  is  a 
beauty  in  the  divine  character,  \t  ilways  was,  and  always 
will  be,  an  objeft  of  love,  whether" exhibited  in  the  law, 
or  in  the  crols  ofChrifb. — To  fay,  that  the  holinels  and 
juftice  of  the  divine  nature  are  glorious,  when  the  furety 
is  the  fuiferer  ;  but  odious,  when  the  criminal  himlelf  is 
punifhed,  is  the   grofiTcft  abfurdity,    and  the  mofl  bare- 
faced hypocrify. 

Arg.  4.  The  regenerating,  fan(flifying  influences  of 
the  Holy  Spirit,  are  neeefifary  in  order  to  that  reconci- 
liation to  God,  to  which  the  gofpel  calls  us,  as  is  evident 
from  Joh.  3.  3  —  6.  But  the  regenerating,  fanftifying  in^ 
fluences  of  the  Holy  Spirit  are  not  neceflary  in  order  to 
our  loving  a  charader,  which  while  unregenerate,  we  are 
not  at  enmity  againft.  For,  ( i )  There  is  no  need  of  the  re- 
generating influences  of  the  Spirit,  in  ©rder  to  all  that 
preparatory  work^  which  is  before  regeneration  ;  as  all 
grant.  (2)  After  this  preparatory  work  is  completely  fi- 
Bifhcd,  according  to  Mr.  M.    '  The  unregenerate  finner 

*  is  capable  of  receiving  the  light  of  the  knowledge   of 

*  the  glory  of  God  in  the  face  of  Jefus  Chrift  :'  while 
unregenerate,  he  means,  for  he  adds  '  by  which  his  foul 
will  be  regenerated.'  p.  51-  Thus  the  glory  of  God  in 
the  face  0^  Jcfus  Chrift  is  aftually  feen,  according  to  Mr. 

M. 


Sect.  VIL  (     135     ) 

M.  by  the  unregenerate  finner,  while  unregenerate.    And 
therefore  there  is,  according  to  him,  no  need  of  the  re- 
generating, fandtifying  influences  of  the  Holy  Spirit  to 
bring  the  iinner  thus  far.  Nay,  in  facfl:,  the  finncr  comes 
thus  tar,  while  unregenerate.  And,  (4J  being  brought  thus 
far,  the  finner  now  needs  no  new  principk  6f  grace ^    as  he 
fays,  p.  47,  48.  For  indeed  it  is  natural  for  all  mankind, 
to  love  that  which  appears  glorious  and  amiable  in  their 
eyes.     Nor  is  any  afilftance  needed  in  this,  according  tci 
Mr.  M.  no,  not  fo  much  as  external  means,  'it  will  have 
this  efK'<!t  without  the  neceflicy  of  an  exhortation.'  p.  52. 
Juft  as  it  was  natural  for  Jacob  to  love  Rachel,  as  foon 
as  he  faw  her^. '  without   the    need  of  an  exhortation.' 
And,  muchlefs  did  he  need  any    fupernatural    afTiftancc 
of  the  Spirit  of  God  in  the  affair.   Yea,  according  to  Mr. 
M.  the   reconciliation  w}ll  be  perfect,  on  the  firft    difco- 
very,   fo  that  an   exhortation  to  be    reconciled   to   God 
will  never  more  be  needed.     Thus  it   is  evident,  that, 
on  Mr.  M's  fchemc,  the  regenerating,  fan(5lifying  influ- 
ences of  the  Holy  Spirit,  are  entirely  needlefs  in  order  to 
a  flnner's  loviag  that  character   of  God,   againfl  which, 
Adam  was  no  more  at  enmity,  after  his  fail,  than  he  was 
before  he  fell,   which  Mr.  M.  lappofes   is   exhibited  ia 
the  gofpel.     And  therefore  C5)  regeneration,  in   his  fenfe 
of  it,  may  'be  wrought  by  light,'  without  any  ran(ftifying 
influences  of  the   Spirit  at  all.     For  as  God's   iuppofed 
new  chara(fler  rnay   appear  glorious  and  amiable  to  one, 
who  is  at  enmity  againfl:    God's  old   charadler  •,  fo  this 
new    chara6ter  may    for    the   famereafon  be  loved,  by 
one,  who  is  at  enm.ity  againfl:  his  old   charader.      That 
hy  by  the  carnal  mind.     For  this  new  God    teaches   his 
votaries,  chat  it  is '  contrary  to  the  chnradler  x)f  God,  and 
'  contrary  to  the  charadcrof  men  •,  contrary  to  the  lavy 
*  and  to  the  gofpel  •,  contrary  to  nature  and  co  grace,'  to 
love  that  chara6ter  of  God,  which  is  exhibited  in  the  di- 
vine law,  holy^jiift  and  good  as  it  is,  againfl  which  the  car- 
nal mind  is  atenm.ity.     And  this  dodlrine  is  loperfedly 
agreeable  to  a  carnal  heart,  that  if  we  miiy  have  the   fa- 
vour 


(     136     ;  Sect.  VIL 

vour  and  love  of  tnc  Almighty  on    this  plan,   Mr.  M. 
might  well  fay,  p.  43.    '  That  there  is  nothing  in    our 

•  fallen  circumftances  to  prevent  our  returning  to  the 
^  love  of  God,'  and  that  without  (iny  new  frincipk  of  grace, 

Arg.  5.  All  the  holy  inhabitants  of  heaven  love  that 
charad'ter  of  God,  which  is  exhibited  in  his  holy  law,  as 
h  is  fct  forth  ia  ^hc  cleared  and  ftrongefl  point  of  light, 
in  the  eternal  mifcry  of  the  damned.  For  they  alljoin^ 
to  cry  Hallelujah^  while  their  fmoke  afcendeth  J  or  ever  And 
e-ver.  I^ev.  19.  i  —  6.  But  It  we  are  not  by  the  gofpel 
brought  to  a  reconciliation  to  the  fame  charadcr,  we 
cannot  j-^in  in  the  worfhip  of  heaven,  nor  with  any  com- 
fort live  among  them.  2  Cor.  6.  14,  15. — Rut  if  Mr. 
M's  fcheme  is  true, 

Arg.  6.  The  breach  between  God  and  the  finncr 
may  be  made  up,  and  ^  perfect  reconciliation  take 
plaee,  without  the  Tinner's  ever  rtpcnting  of  that  en- 
mity againO:  God,  which  is  in  his  heart,  as  a  fallen 
creature.  Yea,  it  is  lawful  for  the  finner  to  continue  it> 
that  enmity.  Yea,  it  is  his  duty.  For  Mr.  M.  lays, 
that  it  is  '  contrary  to  the  law  of  God'  to  love  that  cha- 
racter of  the  Deity,  which  is  exhibited  in  the  moral  law. 
p.  40i  4f,  42.  And  therefore  when  Chrifl  came  to  call 
finners  to  repentance^  he  had  no  intention,  that  they  fhould 
repent  of  their  enmity  againfl  his  Father's  charadler,  ex- 
hibited in  that  holy  law,  which  he  loved  and  obeyed  in 
his  life,  and  honoured  in  his  death  ;  but  was  free  and 
heartily  willing  they  fhould  goon  in  thtir  enmity  to  it, 
to  ail  eternity.     For  Mr.  M.  fays,  p.  43.    *  The  love  of 

•  God  which  the  gofpel  teacheth,'  is  not  love  to  the  di- 
vine '  character  exhibited  in  the  law,  but   '  love  of  thac 

*  divine  character  which  is  exhibited  to  us  in  a  Media- 

*  tor,  and  no  other.'  But  if  God  the  Father  loves  that 
charader  of  himfelf  which  is  exhibited  in  his  holy  law, 
and  if  God  the  Son  loves  that  characler,  and  if  all  the 
holy  inhabitants  of  heaven  arc  like  God  and  his  Son,  and 
love  that  ^harader  too,  then  converts  on  Mr.M's  fcheme, 

""  when 


Sect.  VII.  '  C     ij?     ) 

when  they  arrive  to  heaven,  if  they  ever  fhould  arrive  there, 
could  not  join  with  the  church  above,  or  make  that  pro^ 
felTion  of  love  to  God,  which  all  the  reft  of  the  inhabi- 
tants do  there  ;  but  would  need  an  external  graccleft 
covenant  in  that  world,  in  order  to  join  in  full  commu- 
nion there,  as  rnuch  as  they  do  in  this  world  here  below, 
in  order  :o  join  in  full  cemmunian  here. 

But  it  IS  time  now  to  attend  to  Mr.  M's  reafoning, 
and  this  is  the  funis  and  this  is  the  whole  force  of  his  ar- 
gument, on  the  (Irength  of  which  his  whole  fcheme 
ftands,  and  which   he  has  repeated  over  and  over  again, 

Objedion.  "To  love  that  chara^er  of  God  which  is  exhi- 
hited  in  his  iaw,  is  the  ftime  thing  as  to  love  our  own  tnijery. 
But  to  love  our  own  mifery  is  to  take  pleafure  in  pain  ;  which 
is  a  contradi^ion,  and  in  its  own  nature  impnffible.  Contrary 
to  the  character  of  God^  and  to  the  character  of  men  ;  con^ 
trary  to  the  law  and  to  the  go/pel  \  contran  to  nature  and  to 
grace,   p.  lo,  j2.  4I>42»  43- 

Anfwer  i.  Our  author  lays,  p.  ii.  *  That  the  prima- 
ry reafon  why  God  is  to  be  loved,  is  the  tranfcendenc 
excellency  of  the  divine  peife^lions.'  ^ 

But*  the  tranfccndent  excellency  of  the  Divine  Per- 
feiflions'  is  the  fame  ycflerday,  te-day,  and  forever.—^ 
And  therefore  that  character  of  God,  which  is  exhibited 
ip  the  law,  is  as  'tranfcendently  excellent'  fince,  as  it  was 
before  the  fall.  And  therefore  this  reafonoj  love  remains 
in    FULL  FORCE  to  US    in  OUT  guilty  ftate. 

Anf  2. 

*  U  <all  the  ground  snd  re&fon  there  is  for  fallen  man,  to  exerciie 
dependence  on  God,'i.  e.  for  ejcrnal  life,  *  arifcth  from  ihc  covenant 
of  grace  ;  as  Mr.  M.  fays,  p.  i  2.  Yet  si)  the  ground  and  reafon  that 
mankind  have  to  love  God,  docs  not  aril?  *  from  the  covenant  of 
grace.'  For  God  was  in  himfelf  infiniiely  worchy  of  ©ur  love,  antece- 
dent to  a  confideration  of  the  gift  of  Chrift,  othcrwile  ihe  gift  of 
Cnrid  to  anfwer  the  demands  of  the  law,  in  our  room,  had  been 
aeedlefs  j  for  there  was  no  need  our  f«rety  fhould  ever  pay  a  debt 
for  us,  which  we  ©urfelves  never  owed. — And  it  was  as  *  repagnaet 
la  the  Uw,  and  as  much*  prefumption  '  10  txped  eternal  lie  before 
the  fall,  as  fince,  without  perfed  obedience,  on  the  foot  of  law.  This 
kind  of  dtftndtn^i  was  never  required,  by  the  Uw,  of  Adam,  ci  of 
ftny  othei  man.  I{  wAi  TfO  saeie  his  duty  befotc  (he  foil,  than  U 
was  afterwards.- 


(     I3S     )  Sect.  VIL 

Anf.  2.  God  the  Father,  God  the  Son,  and  God  tkc 
Holy  Ghcft,  and  all  the  holy  inhabitants  of  heaven, 
love  that  charader  of  God,  which  is  exhibited  in  his  law  ; 
and  yet  they  do  not  love  mifcry  it  felf,  or  take  any  plea- 
fure  in  the  pains  of  the  damned,  confidercd  merely  as 
pain. — If  God  did  take  pleafure  in  the  pains  of  the  damn- 
ed, confidercd  merely  as  pain  ;  if  this  were  the  chara^er 
which  he  exhibits  ©f  himfelf  in  his  law  •,  then  to  love  this 
charader  would  be  the  fame  thing  as  to  lovemifery.  So 
that  this  is  implicitly,  and  by  fair  conftru^ion,  imputed 
to  the  Father  of  the  univerfe,  when  it  is  faid,  that  '  to 
love  that  charadler  of  God  which  is  exhibited  in  the  di- 
vine law,  is  the  fame  thing  as  to  love  our  own  mifcry.' 
— But  to  fay,  that  God  and  the  holy  inhabitants  of  hea- 
ven take  pleafure  in  the  pains  of  the  damned,  confidered 
merely  as  pain,  is  to  impute  to  them  a  fpirit  oi  di/Jntgre/i- 
ed  malice.     But  tojuflify  our  enmity  againftGod  by  luch 

an  imputation  is  exceeding  impious. But  on    the  o- 

ther  hand,  if  God  may  love  that  charadler  of  himfelf, 
which  is  exhibited  in  his  law,  and  yet  not  love  mifery  it 
felf;  then  were  we  regmerait^  were  we  vm^tfartahn  of 
the  divine  nature^  we  might  be  like  God  -,  and  be  aifedcd 
as  the  holy  inhabitants  of  heaven  are  ;  and  fo  might  love 
that  eharadler  ef  God  which  is  exhibited  in  the  divine 
law,  and  not  love  mifery  in  ourfelves,  or  in  any  other 
beings. 

A  wife  and  good  father,  when  he  infli(!ls  juft:  punifh- 
menc  on  a  haughty,  ftubborn  child  for  fome  heinous 
crime,  approves  and  loves  his  own  conduct,  and  the  cha- 
rafter  which  he  exhibits  therein  •,  but  yet  he  does  not  love 
his  child's  mifery,  itfelf,  or  take  pleafure  in  his  pain,  as 
fuch,  or  dcfire  his  child  to  take  pleafure  in  it.  And  if 
the  proud,  haughty,  ftubborn,  impenitent  child  fliould 
fay,  *  To  love  a  whipping  father  is  the  fame  thing  as  to 
**^  love  to  be  whipped.     But  to  love  to  be  whipped  is  to 

*  lovemifery.    But  to  lovemifery  is  a  contradi6^tion,  and 

*  in  its  own  oa:urc  impofTible,  and  contrary  to  the  law 
\  of  God,    which   requires  me  to  love  myfeif  ;^  every 

obcdicni; 


Sect.  VII.  (     139     ) 

obedient  child  in  the  family  would  be  able  to  fee  the 
fallacy  of  the  argument.  And  love  to  their  father's  ho-' 
nor  would  make  them  love  him  for  vindicating  his  honer 
in  the  juft  punilhment  of  iuch  a  fpn.  Nor  is  there  a 
father  on  earth,  hearing  fuch  language  as  this  from  a 
child,  but  that  would  think  it  proper  and  fir,  that  his 
uncircumcifed  heart  fhould  be  fo  humbled,  as  to  accept 
the  punifhment  of  his  iniquity,  before  he  pardoned  him. 
Nor  would  he  forgive  him,  until  he  fhould  feel  and  fay, 

*  I  delerve  to  be  whipped.     It  is  good  enough  for  me. 

*  It  becomes  my  father  to  do  it.     Nor  is  it  a   blemifli, 

*  but  a  beauty  in  his  charaifler,   to  be  difpofed  to  chaf- 

*  tize  fuch  a  haughty  wretch  as  I  am.' — F©r  the  father 
approves  of  his  own  difpofition  to  punifh  his  child.  He 
knows  that  it  becomes  hinu  And  until  his  child  knows 
it  too,  he  cannot  but  difapprove  of  him,  as  a  flubborn, 
impenitent  child.  And  yet  no  father  ever  defired  his 
child  to  love  mifery.  Nay,  on  the  contrary,  did  the 
child  love  to  be  whipped,  did  whipping  git^c  the  child 
pleafure,  it  weuld  ceafe  to  be  of  the  nature  of  a  punifh- 
jnent.  It  would  gratify  the  child,  and  fruftrate  the  fa- 
ther.—To  fay,  in  this  cafe,  that  '  to  love  a  whipping 
father  is  the  fame  thing  as  to  love  to  be  whipped,'  is  to 
fay,  that  the  father  whips  the  child,  merely  f©r  the  plea- 
fure of  whipping  of  it,  and  takes  delight  in  its  mifery, 
for  itfelf :  and  fo  is  guilty  o^  dijintereflsd  malice^  which  no 
man  ever  was  guilty  of,  and  whith  to  charge  on  the  De- 
ity is  the  higheft  blafphemy.  For  if  the  father  loves  his 
own  character,  and  delights  in  his  own  conduct  toward 
his  child,  without  loving  the  child's  mifery,  itfelf  ;  then 
nothing  hinders,  bat  that  the  child  might  love  his  fa- 
ther's charader  and  condu6l  too,  without  loving  its  own 
mifery.  For  a  more  particular  anfwer  to  this  objection, 
fee  EJfay  on  the  nature  and  glory  &f  the  gcfpel^  p.  32,  ^^,  34, 
35y  3^- 


SECT. 


(     140     ;  Segt.VIIL 

SECTION     VIII. 

Gen.  i.  27.     So  God  created  man  in  his  own  image ^  in  the 

image  of  God  created  he  him. 

Que  (lion.  How  was  it  pcJpMe  for  Adam^  before  the  fall ^  to 
love  that  chara5ier  of  God  which  was  exhibited  to  him  in  the 
laWy  confifiently  with  the  loie  of  his  own  happinefs  ? 

The  difficulty  which  attends  this  queftionmay  come  in- 
to view,  if  we  confider, 

l.^TT^HAT  a  flate  of  eternal  mifery  is  infinitely  worfe 
X  than  not  to  be.  Exigence  itfelf  is  definable,  to 
mere  nature,  only  as  it  implies  a  capacity  for  the  enjoy- 
ment of  happinefs.  Nature  dreads  annihilation,  as  there- 
by all  happinefs  is  loft  for  ever.  But  it  is  better  to  be 
without  happinels,  than  it  is  to  be,  not  only,  without 
happinefs,  but  miferable.  Pure  mifery  is  worfe  than 
non-exiftence.  Hence  abandonedj  guilty  Tinners  often 
wifh  for  annihilation.  And  had  Adam,  for  the  firft 
tranfgrefTion,  been  threatened  with  annihilation,  it  might 
have  been  thought  of  with  lefs  ^horror  and  dread.  But 
mifery  is  a  dreadful  thing.  And  eternal  mifery  is  infi- 
nitely dreadful,  infinitely  worfe  than  not  to  be.  How 
therefore  ceuld  Adam  think  of  that  dreadful  word  death, 
25  implying  eternal  mifery,  and  yet  love  that  Being,  who 
had  threatened  this,  for  the  firft  tranfgrefTion  ?  Yea,  and 
love  that  very  charaUer  exhibited  in  the  threatening  itfelf  ? 
How  could  love  to  this  character  confifl  with  his  love  to  his 
cwn  happinefs  ? — It  is  true,  God  had  been  kind  tQ  him, 
in  giving  him  a  happy  exiftencc,  furrounded  with  many 
delights  :  But  this  happinefs  and  thefe  delights,  to  be 
enjoyed  for  thoufands  of  ages,  were  lighter  than  a  feather 
compared  with  eternal  mifery. — And  it  is  true,  he  might 
remain  happy  forever,  in  cafe  of  perfedl  obedience.  And 
this  was  i  glorious  profpedt.— But  what  if  he  finned  ? 
What  then  ?  Death  !  Eternal  death  !  never  end- 
ing woes  were  threatened,  as  his  juft  defert. — But  why 
eternal  death  for  one  offence  ?  Where  was  the  wifdom, 
jufticc,  or  goodnefs  of  this  ?  This  is  the  language  ©f  felf- 

lore, 


i 


4ect.  virr.  '(   141    ) 

Jove,  as  ic  now  takes  place  in  fallen  man~  Ar\A  if,  a's 
Mr.  M.  fays,  *  this  principle  of  felf-love  was  efTrn rial  tb 
moral  agency'  in  innocent  Adam,  ic  muft  have  been  the 
language  of  his  heart  before  the  fall. —-But, 

2.  One  bad  property  entirely  approved  o^,  and  con- 
ftantly  exercifcd,  will  render  any  moral  character  devoid 
of  beauty.  If  there  is  no  moral  beauty  in  the  divine 
charader,  he  is  neither  worthy  of  fupreme  love,  or  ca- 
pable ot  being  the  fupreme  good.  A  law,  a  fixed  law, 
is  an  exprefTion  of  the  fixed,  characler  of  the  law  giver; 
If  God's  difpofition  to  punifh  fin  with  eternal  mifery, 
appeared  in  Adam's  eyes  to  be  a  bad  property  in  the 
Deity,  it  was  not  pofTible  he  fhould  love  him  with  all  his 
heart.  It  was  as  impofiible  before  his  fall  as  after,  even, 
as  it  is  as  impofiiblc  to  luve  a  tyrant  before  «'e  fall  into 
his  hands,  as  afterwards.  And  if  Adam  could  not  love 
the  divine  charadcr  before  his  fall,  then  he  could  take 
no  delight  in  him.  For  an  odious  charader,  inftead  of 
giving'pleafure,  gives  pr^n.  And  if  Adam  rxither  loved 
the  divine  characler,  nor  delighted  in  ir,  before  the  fall, 
he  was  in  the  lame  (late  and  temper  of  mind,  before,  a$ 
he  was  after  the  fall.  And  if  fo,  then  he  was  not  crea- 
ted in  the  image  of  God,  but  came  into  cxiftcnce  as 
much  depraved  as  we  are. 

3^.  To  fay,  that  this  dark  fide  of  the  divine  chara(fler 
was  out  of  his  view  before  he  fell,  and  that  he  viev/cd 
the  Deity  only  in  thecharader  of  an  almighty  benefactor^ 
and  his  friend  ;  and  therefore  in  this  view  of  things, 
*  the  love  of  God  and  felf-love  were  confiflcnt  :*  is  reallf 
to  fay,  that  Adam  before  the  fall  did  not  love  God*s  true  ^ 
and  real  characlcr,  as  exhibited  in  the  law  v/hich  he  was 
under.  But  rather,  that  chapader  was  fo  eatirtly  0x4.  of 
his  view,  that  he. had  no  exercifcs  of  heart  about  it,  good, 
or  bad  •,  for  it,  or  againft  it  :  which  amounts  to  ♦the 
fame  thing,  as  to  fay,  that  he  was  never  adually  friendly 
to  God's  true  charader,  even  before  the  fall.  But  ra- 
ther had  he  fully  known  it,  and  taken  a  deliberate  view 
of  it,  with  application  to  himfclf,  he  would  have  diflij^ed 
It,  even  then.     And  this  mull,  with  as  much  rcafoni 

?L  •  iheri 


(     142     )  Sect.  VIIL 

then,  as  afterwards, have  been  the  language  of  his  heart ; 

*  To  lore  this  charadter  of  God  is  to  love  my  own  mi-. 
'  fery  ;  bur  to  love  my  own  mifery  is  impoflible.     For 

*  to  take  plcafuFC  in  pain  implies  a  contradi^ion.' 

4.   Mr.  M.  fays,  p.  42.   *  For  a  principle  of  felf-Iovc 

*  is  efTential  to  our   nature.     Take  away  all  felf-Iovc^ 

*  and  a  total  indifference  to  pleafure  and  pain  will  take 

*  place  in  us  •,  and  then,  we  become  incapable  of  being 
'  influenced  by  promifes  and  threatcnings,  rewards  and 

*  punifhments  ;  which  ftrips  us   of  our   moral  agency. 

*  But  to  love  God  in  our  guilty  flate,  according  to  the 

*  charader  of  him  in  the  moral  law,  does   thus  totally 

*  exclude  all  felf-lovc  from  its  proper  place  and  exercife 

*  in  the  heart.     For  to  be  well  pleafed  in  God  as  a  holy 

*  and  righteous  Being,   from   the   perfedions   of  whofc 

*  nature,  it  becomes  ahfolutely  neceJJAry^  that  he  fhould 

*  make  us  for  ever,  compleatly  miferable,  *  is  diredly 

*  repugnant  to,  andabfolutely  inconfiftent  with  the  leaft 

*  dcjree  of  regard  to  our  own  well-being.     There  can 

«  be 

*  Q^  I .  Was  it  ahjilutely  neeejfan  from  the  ftrfe8ioni  of  the  di^ini 
nature,  that  fallen  Adam  fhoald  be  miferable  for  ever  ?  i.  c.  that  his 
fm  fhould  be  poriSicd  in  his  own  pcrfon  ? — Or,  Q  2.  Did  God  ^r 
the  Utv  given  to  Adam  lay  himfelf  under  an  ahfoiute  nterj/tty  to  make 
Adam  miferable  for  ever  ?  i.  e.  to  punifh  his  fin  in  his  own  pcrion.— • 
If  fo,  then  the  Aeftrint  of  fubfiitution,  of  ©ne  dying  in  the  room  of  ano- 
ther, is  ab/olutely  ineon/iJieHt  with  the  perfeftions  of  the  divine  niture, 
and  with  the  tenor  of  the  divine  law, — Which  to  fay,  faps  the  very 
foundation  of  divine  revelation  ;  and  demonf^rates  that  the  God,  who 
appeared  to  Adam  after  the  fall,  was  not  the  fame  God  that  had  ap- 
peared to  him  before. — The  God  of  the  law,  and  the  God  of  the  gof- 
pel  are  two  Beings,  ahfolutely  incovfifient  with  each  other  —The  truth 
is — I.  That  God*s  difpofition  to  punifh  fin  according  to  its  dcfcrt,  is, 
and  ever  was,  and  ever  will  be  e/Tenusl  to  his  nature  .*  But  to  punifh 
ijn,  in  all  iollances,  in  the  criminal  himfelf,  without  ever  admitting  a 

furely,  is  not  efTential  to  his   nature. But<-«2.  God's  difpofiiion 

to  puniflj 'fin*  according  to  its  defert  is  fct  in  ss  clear  and  ftrong  a 
point  of  light  in  the  gofpcl,  as  in  the  law  \  in  the  death  of  Chrift  as 
if  every  (inner  hjd  been  puniflied  in  his  ewn  perfon  •*- j.  This  difpo- 
£tion  is  a  beauty  in  the  divine  cbarader,  or  a  b!emifh.»^If  ic  is  a 
beauty,  ihen.it  is,  and  always  was,  and  always  will  bean  obje^  of 
}ove.«>-iIf  a  blemiih,  then  it  is  not  an  obje^  of  love,  as  exhibited  in 
the  law,  or  in  iKe  gofpcl  ;  in  the  death  of  the  criminal,  or  of  hia 
(arety.^Btitif  it  is  %  blemifh,it  is  naore  odious,  as   exhjjt^ited  in  the 

gofpel. 


Sect.  VIII.  (     H3    ) 

«  be  in  nature  no  fuch  fort  of  regeneration  as  to  bring 
*  the  heart  under  fuch  circumftanccs,    to   exercife  \ruc 

f  love  to  God.'« Therefore,  if  thefe  things  are   true, 

5.  It  was,  in  the  nature  of  things  impofllble,  thac 
Adam  before  ihe  fall,  Ihould  deliberately  and  underftand- 
ingly  love  that  charader  of  God  which  was  exhibited  to 
him  in  the  law  he  was  under.  For  it  implied  '  love  to 
his  own  mjfery'to  love  it  one  time  as  really  as  another, 
before  his  fall  as  well  as  afterwards.  Thus  when  a 
wife  and  good  father  threatens  to  whip  his  child  in  cafr 
he  commits  fome  particular  crime,  which  he  warns  him 
again  ft  •,  to  love  the  character  of  that  father  exhibited 
in  that  threatning  is  as  really  contrary  to  lelf-love  bsfore^ 
the  crime  is  committed  as  it  is  afterwards.  For  it  is  pre- 
cifely  the  fame  thing  to  love  a  charafler  exhibited  in  s 
threatning,  as  it  is  to  love  the  fame  charader  exhibited 
in  the  execution  of  that  threatning.  For  the  charader 
exhibited  is  precifely  the  fame.  But  to  love  the  fame 
charader  is  the  fame  thing.  And  if  it  implies  a  'total 
indifference  to  pleafurc  and  pain'  to  love  this  charader, 
at  one  time,  it  docs  alfo  equally  at  all  times.  For  love 
to  it,  is  always,  at  all  times,  and  under  all  circumftances, 
precifely  one  and  the  fame  thing.  So  that,  if  Mr.  M's 
reafoning  is  juft,  Adam  came  into  exiftence  with  a  fpiric 
of  enmity  to  God  in  his  heart.  "  Nor  was  it  poflible  irv 
the  nature  of  things,  that  he  Ihould  ever  have  had  it  in 

his 

gofpsl,  than  in  the  law.»H-4.  As  a  regard  to  a  parent's  horor  renders 
the  paent's  difpofition  to  maiotain  his  honour,  in  (he  governmect  of 
bis  houfe,  a  beauLy  in  the  eyes  of  a  child  ;  io  a  regard  to  tne  honor/ 
of  the  Deity  renders  his  difpofition, -to  mainiain  his  honor,  in  ihs. 
government  of  his  k\Dgdom,a  beauty  in  the  eyes  of  every  regenerate 
ioul.  But  the  holinefs  and  juftice  of  the  divine  nature  arc  difn^rcablb 
in  the  eyes  of  every  one,  who  is  under  the  govrrnment  of  luprcme 
felflove.  For  mere  felf  love  has  no  rrgard  ;or  God  —However.  5, 
A  carnal  heart,  which  is  enmity  againdU od's  true  and  real  charaf^er, 
from  a  mere  felfifh  fpirit  may  be  greatly  ple<«fed  *>\  h  the  idea  of  an 
almighty  reconciltd  father  and  fritndy  determined  to  make  *  him  happy  for 
evert  and  may  cry  out,  ThiiGjd  is  tranlcendeniij  txcetltnt  and  glorigus  ; 
But  God  does  no:  fuHain  this  character,  with  relpe^t  to  auy  impeni- 
tent finncr.  It  is  true,  many  impenitent  fir.nsrs  have  fuch  «a  discove- 
ry ,*  bui  the  thing  dilcovered  is  a  lie,  and  tne  father  of  lies  is  the. 
Buthpr  or  the  difccvery.  And  jc;  ;hcy  fniiiak:  ih!s  lie,  for  gl^ry  9^ 
^odinthe  faaof  JefitiQkfi^^, 


(     144     )  Sect.  YUh 

hh  heart,  to  lovtf  that  chara£ler  of  God  which  was  ex-' 
hibucd  in  ihe  law  which  he  was  under.  Nor  is  it  pofli- 
lile,  [hit  we  hJ3  potknty  (hould  ever  be  brought 'to  h)vc 
it.  '  Inhere  can  be  \t\  nature  no  fuch  for r  ot  fcgeneraii- 
on.'  Therefore  Acjam  was  not  created  in  the  image  of 
God,  nor  are  any  of  his  pofterity  recovered  to  the  image 
of  God  by  the  regenerating^  fan6lifying  influences  of  the 
Holy  Spirit.  And  thus  divine  revelation  is  Tapped  at 
the  very  foundation.  Fs>r  one  of  the  firft  fadls  revealed, 
is,  in  its  own  nature  abfolutely  imjiofrible,  viz.  That 
Adam  w^s  created  in  the  image  of  God.  Becaufe,  for 
Adam  to  love  that  chara<flcr  of  God,  which  was  exhi- 
bited in  that  law,  which  Adam  was  under,  was  *  incon- 
fiiient  with  the  leafi  degree  ot  regard  to  his  own  well- 
being.'- —  Befidiis, 

6.  If  It  is  inconfiflent  with  that  regard  to  our  own. 
well-being,  which  we   ought  to  excrcife,   in  our   guihy 

^  ^aie,  to  Uvc  that  charader  of  God  ;  it  is  equally  in£€>n- 
fiftent  with  that  regard  to  our  neighbour's  well  being, 
which  we  ought  to  excrcife.  For  it  is  an  agreed  point, 
that  we  ought  is  love  our  neighbeur  as  §urjelves.  And  it  is 
as  '  contrary  to  the  law  of  God'  to  delight  in  our  neigh- 
bour's mifery  a«(in  our  own.     So  that, 

7.  Unlels  a  univerfal  falvation  of  devils  and  damned 
takes  place,  it  will  eternally  be  *  abfolutely  inconfiftent** 
with  that  regard  which  we  ough:  to  have:  to  our  fclvcs 
and  to  our  neighbours  to  love  the  Dcity^  And  there- 
fore, if  Mr  IVi'i  reafoning  is  jijft,  all  holy  beings  in  the 
intelledual  (yilem  muft  join  in  a  general  revolt,  unlefs 
the  Drity  entirely  lays  afide  his  m^ral  character,  exhibi-' 
ted  in  the  moral  law  •,  and  grants  a  general  relcaie  to  all 
the  damned.  —  And  thu<;, 

S.  The  dodlrine  of  the  eternity  of  hell  torments  mufl 
be  given  up,  or  God's  moral  charader  is  wholly  ruined. 
For  it  is  is  bad  a  piece  of  condud  in  the  Deity  to  damn 
my  neighbour,  as  it  is  to  damn  myfclf.  For  my  neigh- 
bour's welfare  is  worth  as  much  as  my  own.  And  it  is 
as  *  contrary  to  the  law'  to  love  my  neighbour's  mifery, 
as  to  love  mj  own  mifery.     It  never  was,  therefore,  if 


SiCT.  VIII.  (     H5     ) 

Mr.  M's  reafoning  is  jud,  any  part  of  God's  moral  cha- 
radler,  to  be  difpofed  to  punifh  fin  with  everUfiin^ funifb-^ 
tnsnt,  as  Jcfus  taught,  Mat.  25.  46.      And  fo  Jcius  was 

nor  thcChrift. Or,  tV^t  the  Socinians  are  right,  asd  we 

niuft  join  with  them,  and  fay,  thatGod  never  did  think  ;; 
(i)  That  he  was  God,  i.  e.  an  infinitely  glorious  and 
amiable  being,  infinitely  worthy  of  the  fuprcmc  love  and 
univerfal  obedience  of  his  rational  creatures.  Or,  ^2) 
That  fin  was  an  infinite  evil.  Or  (3)  that  fin  did  de- 
fcrve  an  infinite  punifhment.  Nor  (4^  did  he  ever  in- 
tend to  punifh  it  with  everlalling  puni(hment.  And  (5^  if 
fin  is  not  an  infinite  evil,  an  infinite  atonement  i;icver 
was  needed,  or  made.  And  fo  (6)  our  Saviour  is  not 
God. — And  thus  a  denial  of  the  divimty  of  God  the  Father, 
iffucs  in  the  denial  of  the  divinity  of  God  the  Son,  And 
havings  framed  in  our  fancy  a  God  to  fuit  our  hearts,  the 
Holy  Ghod^  as  a  fandlifi'T,  becomes  needlefs.  For  we 
can  love  this  God,  without  any  new  principle  of  grace. — 
And  thus,  if  Mr.  M's  reafoning  is  juft,  and  if  we  will 
purfue  it,  in  its  neceflary  confequences,  we  arc   Svcinians^ 


of  infidels  :  and  the  odds  between  Socinianifm  and  infideli* 
ty   is  not  great. 

Thus  the  difRculty  is  Rated.  And  the  anfwer  to  it  is 
as  follows. 

This  mud  be  admitted,  as  a  felf -evident  maxim,  that 
that  regard  to  the  welfare  of  our  felves  and  of  our  neigh- 
bours, which  is  inconfiftent  with  the  love  of  God's  mo- 
ral chara(5ter,  is  of  the  nature  of  oppofition  to  G©d. 
Bat  oppofition  to  the  moral  characler  of  God  is  not  a 
duty,  but  a  fin.  That  felf  love,  therefore,  '  which  is  aja-r 
folutely  inconfiftent  with  the  love  of  God*  is  criminal. 
And  therefore  it  was  fo  far  from  being  '  cfi^ential  to  moral 
agency'  in  innocent  Adarn,  that  it  did  not  belong  to,  but 
WAS  inconfiftent  with  his  chara<S:er.  He  loved  happi- 
nefs,  but  he  placed  his  chief  happinefs  in  God's  glory  : 
*/  whcm^  and  by  whom^  and  to  whom  are  all  things^  to  whovA 
he  glory  for  ever.  Nor  had  he  any  feparatc  intereftof  his 
own,  independent  of  God,  and  in  oppofition  to  his  honer 
and  glory,  nor  the  leafl:  degree  of  a  ielfifh  fpirit.     For, 

feifeif 


(     146    )  Sect.VIIL 

himfelf,  his  loul  and  body,  his  all,  was  offered  up  as  a 
living  facrifice  to  Goil,  without  referve.  And  it  was  no 
more  incoufiftent  with  Adam's  love  of  liappincfs  to  love 
God  for  faying,  7«  the  day  thou  catejl  thereof  thou  Jhalt 
furely  die  ;  than  it  was  inconfiftent  with  God's  goodncfs  for 
God  to  love  his  own  charadler  exhibited  in  this  threaten- 
ing. It  is  in  its  own  nature,  and  by  the  confent  of  all 
mankind,  perfeftly  confident,  to  give  up  and  facrifice 
a  leffer  good  to  a  greater,  \i  the  greater  can  be  feeured 
in  no  other  way  :  while  yet,  at  the  fame  time,  the  leffer 
good,  which  is  given  up,  is  valued  according  to  its  worth. 
If  God  aded  a  confident  part  in  exercifing  a  greater  re- 
gard to  his  own  honor,  than  to  Adam's  welfare,  in  giv- 
ing «ut  that  threatening,  In  the  day  thou  eateft  thereof  thou 
Jhalt  furely  die,  then  it  was  equally  confident  in  Adam  to 
be  affedled  as  his  Maker  was.  If  the  Deity  was  con- 
fident with  himfelf,  then  Adam,  who  was  created  in  his 
image,  was  confident  alfo.  If  the  holinefs  and  judice  of 
the  divine  nature,  exhibited  in  that  threatening,  were 
perfect  in  beauty,  without  a  blemifh,  in  the  eyes  of  infi- 
nite goodntfs,  they  mud  likewife  appear  fo  in  Adam's 
eyes,  while  he  had  no  other  kind  of  regard  for  his  own 
v^elfarc,  than  had  his  Creator.  That  is,  fo  loig  as  he 
continued  to  be  in  the  image  of  God.  And  if  love  to 
God  and  to  his  own  happinefs  were  originally  confident 
in  Adam,  when  in  the  image  of  God,  they  may  be  e- 
qually  confident  in  any  of  Adam's  Ions,  who  arc  anew 
reftored  to  that  image  of  God  which  Adam  lod.  And 
the  holinefs  and  judice  of  the  divine  nature,  as  exhibited 
in  the  divine  law,  may  appear  to  be  perfe^  in  beauty, 
with  application  t©  ourfe)ves  ;  and  God  appear  to  be 
infinitely  lovely,  in  his  difpofition  to  punifh  fin  accord- 
ing to  its  deferts  ;  and  yet  our  own  eternal  welfare  be  at 
the  fame  time  prized  according  to  its  worth,  and  the  fal- 
vation  of  the  gofpel  appear  infinitely  precious,  and  the 
fruit  of  grace  infinitely  great  and  abfolutely  free  ;  and 
the  golpel  way  of  falvation  worthy  of  God.  But  were 
jnot  the  divine^  charader  exhibited  in  the  divine  law  per- 
ff^  in  beamy,  without  a  blemilh,  it  ought  to  have  been 


iter.  VIII.  r     147     ) 

]aid  afide  in  difgrace,  and  not  honored  with  the  higkeffi 
honors  on  the  crof*.  If  '  to  Jove  God  is  the  fame  thing 
as  to  love  mifery,'  if  to  love  God  is  '  contrary  tothelavy^ 
of  God,*  then  that  law  which  requires  this,  is  an  abfurdj 
inconfiftent,  tyrannical  law,  not  worthy  of  God,  nor 
worthy  to  be  honored  by  the  blood  of  his  own.  Son. — ^ 
For  a  more  large  and  particular  view  of  this  fubjed  the 
reader  is  referred  to  my  EJfay  on  the  gofpel.  led,  vi. 

Mr.  M's  reafoning  implies,  that,  in  Adam  before  the 
fall,  there  was  really  *  no  principle  of  holinefs,'  no  diiin- 
tercfted  regard  to  the  Deity  :  and  that  his  whole  foul 
was  under  the  government  of  felf  love,  even   the  famei 

*  principle  of  felf 'love'  which  governed  him  after  the  falL 
And  therefore  as  foon  as  God's  favour  was  loft,  and  he 
cxpoled  to  deftrudion,  this  favorite  principle  of  felf-love 
became  '  inconflftent  with  the  love  of  God,*  and  con- 
tinues to  be  fo,  until  God  appears  to  be  our  friend  again. 
And  fo  Adam  had  no  '  principle  of  holinefs'  to  loofe, 
nor  is  there  any  fuch  thing  for  us  to  expecl. 

Mr.  M.  fays,  p.  48.  '  But  when  we  inquire  of  them^ 

*  what  they  mean  by  this  new  principle  which  is  implant- 

*  cd  in  the  loul  by  regeneration,  they  can  give  no  account 

*  about  it" — Yes,  we  can  give  as  diftindt  an  account  a- 
b0ut  it,  as  we  can  of  a  '  principle  of  lelf-love.'  It  is  that 
image  of  God  in  which  Adam  was  created^  rejiored  anew.  It 
is  true,  that  in  Adam  this  holy  principle  was  not  a  con^ 
firmed  habit,  but  liable  to  be  loft  by  the  firft  fin  ;  but 
in  believers,  who  are   united  to  the  fecond   Adam,  the 

*  principle  of  grace*  is  a  confirmed  habit  and  ffeall  never 
be  loft.  It  becomes  confirmed  in  confequence  of  the  firft 
ad  of  faving  faith.     Eph.  i.  13,  14.  *  But  its  nature  is 

the 

♦  As  Adam  was  created  in  the  image  of  God  to  prepare  him  for 
holy  a6\s  and  exercifes  of  heart  ;  fo  the  fame  image  of  God  is  re- 
ftored  in  regeneration  to  prepare  us  for  the  firft  holy  a6t.  As  theie 
was  a  holy  principle  in  Adam  befdre  the  firfl  holy  sA  j  fo  there  is  a 
holy  principle  in  the  regenerate  Gnner  before  the  firft  holy  aA.*^Ar.d, 
asAdam's  holy  principle  was  not  a  cor  firmed  habii  in  its  firft  exiAencc» 
bot  was  to  have  been  confirmed  on  his  siting  up  to  the  covenant  be 
was  under ;  fo  the  holy  principle  given  in  regeneration  is  not  a  con- 
flrmei  habit  in  iis  iirS  exigence,  butimme«liatcly  becomes  coJ^firmed  as 


C     148     )  SscT.VIltr 

the  lame.  For  there  is  but  one  kind  of  true  hollncfs  in 
the  univerfe.  Fur  thfe  holinefs  ofChnft  is  of  the  fame 
Bature  with  the  holinefs  oj  G<jd  the  Father.  Chrift  is 
the  ex:prers  image  of  his  Father.  And  of  his  fuinefs  wc 
receive,  and  grace  lor  grace.  In  regeneration,  thrreforc^ 
we  are  rtllored  anew  to  that  image  of  God,  ia  which 
Adam  was  created.  So  that  this  '  principle  o\  grace'  is 
that  whereby  we  are  inclined  to  a  difintereiied,  luprcme 
regard  to  the  Deity,  an  infinitely  worthy  being  ;  and  fj 

dilpofcd 

loon  as  the  regenerate  Honer  complies  wi  h  the  covenant  oi  grace  in 
the  firfl  a^  ot  faving  faith.  And  thus,  as  Adam  would  h!ive  been 
eotitiiled  to  eternal  life  on  his  CJinpIiaoce  with  the  eovenani  of 
works  ;  fo  the  regenerate  finncr  is  enti  uled  to  cernal  ii/e  on  his  com- 
pliaRce  wiih  the  covenant  of  grace.  For  a  carfirmed  habit  of  grace 
is  eternal  life.  i.  e.  Life  never  10  end— life  cverlafting.  Joh.  5.  84.. 
Hf  that  believeih  hath  tveriafiing  life.  Hence  the  promifes  of  the 
gofpel  are  cot  made  to  (he  holy  p;iociple,  paiTi^el)  G^nfiiered,  bat  to 
its  ads  and  exercifes  ;  even  as  the  bielfings  of  the  fitW  covenant  werd 
not  prom i fed  to  that  imag:  of  Goi,  in  which  Adam  began  to  exift,- 
buttohi^  a^ivec&mplimce  wiih  that  eoven^iiit.  And  iiias» that  faith^ 
by  which  we  are  married t9  Chrijij\%  not  an  unrcgeoera.c,  finful  aft  ; 
bHt,  as  oar  catechifm  expreffes  it,  «  a  faving  grace.'  But  if  faith  if 
bcfor*  regeneration,  the  sd  of  a  finner,  <2^/Wr«^«,  'jotally  depraved/ 
It  is  not  *a  favirg  grace  ;'  buta  fa'ving  SIN,  Or  elfs  it  ii  not  an  aS\ 
but  a  mere  f^ffivt  things  and  implies  no  confent  of  njoilL  ^ 

*  ^efiiour  Bat  here  it  may  be  doubted,   and  objeded   againft    this 

*  pqfitioo.     If  wecaDnst  believf  till  we  are  quickened  with  fpiritual 

*  life,  85  vou  fay,  and  cannot  bejuftified  till  we  believe,  as   all  fay^ 

<  then  it  will  follow,  chat  a  regenerate  fool  may  be  in  a  flate  of  con- 
'  demnaiioa  for  a  tims  and  confequently  pe;iSi,  if  deith  fti  'aid  befal 

<  him  in  that  jundlure.*  Thus  Mr.  i^^a<&// ftates  the  obje&ion,  and 
thus  he  anfwers  it. 

«  Stlutisn.  Te  this  I  return  j  that  when  we  fpeak  of  the  pritrity  al 
■*  this  qaickeaing  work  oi  the  fpirit  to  our  sdurfl  believing,  we  ra- 
'  ther  anderiland  it  of  (he  priority  of  nature,  than  of  time,  tUe  natarf 
«  and  order  cf  the  woik  requiting  it  to  be  fo  ;  a  vital  priceiplc  my  ft, 

*  in  order  of  nature,  be  iniofed,  hfore  a  vicai  a£l  can  be  exerted. 
'  Firtl  make  th«  tree  gacd,  and  then  the  fruit  good  ;    Aod  admit  wf 

*  fliould  grant  fome  priority  in  time  alfo  to  this  quickening  principle^ 
'  before  attual  faith  ;  yet  the  abfurdiiy  meatiotted  would  bd  uo  wajr 

*  confequeni  apon  this  concefTion  :  for  as  th^  vital  s£l  of  (aiih  quick- 

*  ly   follows  the  regenerating  principle,  fo    the  foul  is    abundantly 

*  fecured  againft  the  danger  objected ;  God  never  beginning  any 
■  fpccial  work  of  grace  upon  the  faul,  and  then  leaving  it,  and  thtf 
>  foul  with  it,  in  hazard  {  but  preferves  both  to   the  Ini^ing  and 

<  compleating  •/ hisgrasious  dcligH.*  Mr.  Flavcl's  Mttbsd  of  graeti 
Strm,  5. 


Sect.  Vllh  (     149     ) 

difpofed  tolQvethat  chara(fter  of  him  exhibited  in  his- 
law,  in  which  his  infinite  dignity  is  aflerted,  in  the  threat* 
cningofan  infinite  punifhment  for  fin.  Even  as  feif-^ 
love  is  '  that  principle'  whereby  a  fallen  creature  is  in- 
clined fo  a  fupreme  regard  to  himfclf,  and  to  his  ow.a 
honor  and  incereft,  feparate  from,  independant  cf,  and. 
unfuberdinare  to  God  and  his  glory.  Which.  {eir-Jovc 
is,  in  kindj  different  from,  that  love  of  happinels  which, 
is  efTential  to  every  holy  being.  The  on?  is. contrary, to 
the  holinefs  of  the  divine  natyre^  and  the  fource  of  all  our 
enmity  againil  the  Deity.  The  other  is  in  perffd  har- 
mony with  the  divinenaturc  and  confident  wicii  the  per- 
kit  love  of  the  holinefs  and  juftice  of  God^  as:  exhibited' 
in  his  law,    ,  .    . ...       , ,; 

Mr.  M.  fays,  p.  48.  *  But  If  this  fee  true,'  that  there 

*  mufl  be  a  gracious  principle  implanted  in  the  heart  o£ 

*  a  finner,  beftire  he  is  capable  of  any  gracious  ads  ;- 
Vthen  for  the  fame  reafon^  therem.uftbc.a.cbrrupc  prin- 

*  cipje  implanted  in  the  heart  of  a  hojy  creature  (yf^^i 

*  it)r  inflauce)  before,  he  is  capable  of  any  fjniul  ads.'-^ 
'l;he  fcripture  teaches  us,  that  ^jOii  mated  man.  in  his  cwn- 
mage,  whereby  he  was  prepared  .to  holy  adts-and  excr- 
cifes  :  but  the  fcripture  does  riot  teach; us-,  that  Qod  af-^ 
tcrwards  created  7mn  in  the  imag'e,  df  the  d'evil,  to  render  hhn 
capable  of  finful  ads.      And  therefore  '  if  we  would  ac- 

quiefce  in  the  plain  fcripture  account  of  thefe.thingSii 
we  fhould  readily  allow,'  that  it  was  neediul  in  order 
to  prepare  Adaai  for  holy  ads^  that  he  fhould  be  c^Y/z/tr/i 
in  the  image  of  God '^  yet  it  was  not  necefTary  '  for  the  fame 
"  reafon,  that  there  fliculd  be. a  corrupt' principle  imn 
planted^in-his  heart,  before  he  was  Capable  of  any  fin-* 
ful  aft.'— For  fin  begins  in  that  which  is  merjely  ne- 
gative ;  i.  e.  it  begins  in  not  loving  God  with  all  the  hearty. 
in  ceafing  to  exercife  that  regard  to  the  Deity,  wliich  js 
his  due.  Or  in  not  having  luch  a  fenfe  of  his  worthinefa 
of  love  and  regard  as  ought  to  take  place  in  the  heart. 
But  a  fenfe  of  God's  infinite  worthinefs  of  fupreme  love 
and  perfed  obedience  may  ceafe  to  ,fill  and  govern  the 
whole  feul,  without  a  previous  implantation  of  a  qorrupo 
principle.     I:  did  fo  in  Adam,     For  had  he  remaineci 


-    ^         (   150  }  SicT.  viir. 

under  the  entire  goternment  of  fupreme  love  to  God,  he 
would  not  have  eaten  the  torbidded  fruit  ;  and  as  fu- 
preme iove  to  God  ceafed,  fupreme  felf- love  took  place 
of  Gourfe  :  but  it  never  was  in  Adam's  heart  before. 
He  now,  tor  the  firft  time,  began  to  have  a  frame  of 
heart  amwerable  to  fatan's  vvords,  Ye  fhall  ht  as  Geds  ;  ye 
fi}aU  not  Jurely  dig.  And  fo  he  took  and  eat.  In  confe- 
qucnre  ot. which,  this  principle  of  fupreme  fflf-Iove  be- 
came a  coRfirmird  habit,  and  his  whole  heart  was  dif- 
poied  to  jufti^y  himfelf  in  it.  And  thus  Adam  became 
totally  depraved. 

Remark  i.  Holinefs,  a$  it  originally  took  pIaG«  in 
human  nature,  had  God  for  its  author  :  and  it  was  pro- 

\  duced  by  a  creating  power,  in  the  image  oj  Ged  cue  ate  0' 
he  him.  So  it  is  reftored  by  the  fame  power.  Eph.  2. 
I  o .  fVe  are  kis  workmmfhip  created/;;  Chrijl  Je(us  unto 
pfd  works.-^l&QX.  that  which  is  God's  gifr,  Ezck.  36. 
26.  A  new  heart  will  1  give  you.  Is  alfo  the  fmncr's  dutjr.^ 
Ezck.  18.  31.  Make  you  a  new  heart.  For  total  depra- 
vity and  moral  agency  are  confident  :  otherwife  thqfc, 
words,  Eph.  2.  i.  Deadinftn^  would  be  an  cxprefs  can-, 
tradition. — To  fay,  that  the  do^r'mc  o^  created hfilinefs  W 
abfurd,  is  t©  fay  that  the  bible  is  not  the  word  of  God  s* 
for  this  is  one  ef  the  firft  dodlrines  taught  in  that  book; 
In  the  image  of  God  created  he  him.  ' 

Rem.  2.  As  Ailam,  while  in  the  Image  of  God,  view-^ 
cd  the  divine  charadler  exhibited  in  the  moral  law,  in  the 

.  fame  gloriovs  point  of  light,  in  which  Qod  himfelf  did^' 
in  which  view  the  image  of  God  in  Adam  partly  con- 
fiftcd,  aBd  which  view  he  totally  loft  by  the  fall  ;  f» 
this  view  of  the  divine  charadler  is  reftored,  when  the 
image  of  God  is  renewed  in  regencrarion.  As  it  is  writ- 
tcn»  CoK  3.  10.  ^he  new  man  is  renewed  in  knowledge y  «/- 
ttr  the  image  of  him^  that  created  him  :  i.  e.  that  view  of 
divine  things,  which  is  like  that  view  v/hich  God  hath 
of  them,  and  which  is  the  image  of  his  knowledge^  and  whieh 
was  originally  in  man  before  the  fall,  and  was  loft  by  the' 
fall,  is  renewed^  is  caufed  to  exift  aiiew,  by  the  fame  pow- 
er by  which  it  at  firft  exiftcd,  when  God  created  man  in  hii 
iwn  image,     2  Cor.  4.  6.     For  God  who  commanded  the- 

lighf 


Sect.  IX.  f     i5«     ) 

light  to  Jhine  out  ej  darknefs^  (faying.  Gen.  i.  3.  Let  ihgrt 
he  lights  and  there  was  light.)  By  the  fame  creating  pow* 
er,  hath  fhined  into  0ur  hearts^  to  give  the  li^ht  ef  the  know^ 
ledge  $f  the  glory  cf  God  in  the  face  of  Jejui  Chrift, 

Rem.  3.  Habitually  to  view  things  as  Gud  docs,  and 
to  be  afFeded,  and  a£t  accordingly,  (i.  e.  cumprifiog  both 
habit  and  a^,)  is  the  whole  of  that  image  of  God,  t» 
which  faints  are  recovered  by  the  power  of  the  Holy 
Ghoft,  imperfectly  in  this  world,  and  perrcdly  in  the 
world  to  come.  And  this  image  ot  ($od  is  the  fame,  in 
kind,  with  that  which  Adana  lod.  For  the  efil-ntial  rec- 
titude of  the  divine  nature  is  the  original  ftandard.  The 
moral  law  is  a  tranfcript  of  this  original.  This  law  was 
written  on  Adam's  heart.  The  mediatorial  righteouf- 
nefs  of  Chrift  is  the  lasv  perfedlly  fulfilled.  So  Chrift  it 
the  exprels  image  of  his  Father.  And  faints  are  thecx- 
prefs  image  of  Chrift.  And  fo  there  is  but  one  kind  of 
true  holinefs  in  the  univerfe.  And  this  is  that,  vvhick 
will  lay  the  foundation  for  the  perfect  and  etemal  union, 
which  will  take  place  among  all  holy  beings,  in  the 
kingdom  of  heaven.  God  on  the  throne,  and  -every 
creature  there  in  his  proper  place,  by  univerfal  eenfcnt, 
all  of  the  fame  fpirir. 

Rem.  4.  The  falfe  kinds  of  holinefs,  exhibited  in  all 
falfe  fchemes  of  religion,  differ,  in  kind,  Irom  the  holi- 
nefs of  heaven,  which  implies  love  to  that  charaifer  ef 
God  which  is  exhibited  in  the  moral  law,  to  which  all 
unholy  beings  are  in  a  ftate  of  total  oppofuion.  For 
gracelefs  men,  who  are  pacified  merely  in  a  belief  that 
they  are  fafe,  are,  in  any  other  view,  or  the  lame  temper 
toward  the  Deity  with  the  damned.  For  fupreme  lelf- 
love  governs  every  apoftate  crAture,  who  is  totally  dc- 
ftitute  of  true  love,  of  difinterefted  benevolence  to  tlic 
.moft  high  God,  the  Creator  and  Lord  of  heaven  Scr^arth. 
"  S~E     C     T     r~0     N     IX. 

Mat.  xxvlii.  i  ^.    ^  Baptizing  them  in  the  name  of  the  Fathefy 

and  of  the  Son,  4^d  of  the  Holy  Ghoft. 

%he  Chridian  creed  \  the  Amiman  crted  ,  Mr.  MscreeJ.  Rfmarkt  §niach'. 

^T^HAT  which  is  commonly  called  The  afoftlee  crtiiy 
JL     altho'  not  compiled  by  the  apoftlcs,  y<jt  is  confel^ 

fcdly 


C     152     )  Sect.' IX, 

fedly  oT  vcrydnclcnt  date.     And  the  tbree  principal  ar- 
ticles of 'it  are  thefc.   (i.)  I  believe  in  God.  ih  Father y  al- 
pi^hty  maker  of  heaven  <ind  earth,    (2.)    I  felfeve  in  Jefus 
Chrift  his  only  Son.  ^(3. )  ]  believe  tn  the  Holy  Ghoff.   Which 
rtioubtlefs  had  reference  to  iht  form  of  haptifjn  appointed 
by  our  bleffed  Saviour.     He,   therefore, '  who  believes  . 
aright,  and   in    a    right   manner,     concerning    Father. 
Son,  and  Holy  Ghoft,  has  the  true  Chriftian  faich,  and  I 
is  himfelf  a  true  Chriftian  ;  and  fois  qualified  to  be' ac- 
tive in  offering  up  himfelf  and  his  feed  to  God  in'Chrif- 
tian  baptifm.     But  fome  of  the  chief  things,  v^^hich,  in  I 
the  infpircd  writings,  we  are  taught  to  believe  eoncern-  ' 
ing  the  Father,  Son,  and  Holy  Ghoft,  arc   thefc,  which 
may  be  cxprefled   in  the  following  articles,   in  contrift  j 
with  ihc  Jrminian  creed,  and  with  Mr.  M's.  ^' 

Mr,  Mather's    Creed. 
.    Concerning  God^  the  | 
Father.  « 


The  Chrijian  creed. 
I .    Concerning '  G'ld  th. 

Father. 
J  Believe  that  the  mo 

ral  cbarafter  oj  Gor 
exhibited  in  the  in3ra 
law  is  per fcft  n,  beaury 
KithoNtab!£n3i&.  And 
thtt  oar  difaf  e^lioD  \c 
the  Deijy  i?  *bfolu  civ 
inexCJHble  &  icfinitcl) 
criinfnil  s  and  jaftl 
deferves  the  penalt. 
ihreatetted,,  i,<r)^nittlv 
dreadful  as  it  is,  L 
tvhicft  view,  the  divine 
hw  is  h  )Iy,  juft  aoct 
good. ;  *0'thy  of  thi 
))igheit  honor  ;  and  tb^ 
falva'iaij  of  the  gofpe 
from  ftep  10  flep,  'om 
krginrjrg  to  ena,  is  of 
mere  grace* 

2,"  Cfneimir^  God  tht 
'  Son. 
I  beli  ve  that  J^ic: 
CKrilK,  in  chai?fler  o< 
jM^dli.^r  heiw*eer>  Goc 
fjid  miQ^l9vcd  \hi  nio 


The  Armi^ian  Creed 
I .    Concerning   God  tht 

Father. 
T  Believe  that  it  woolc 
*■   have  been   ur.juft  i? 
jod  to  have  held  man 
:lnd     gficr     the     fsK' 
oGund    by   the    morii! 
aw,  wit\ioutac>  abate 
nent      Andthanhere- 
ore,  feme   relief    was 
in  jufticc,  dee  10   a  fal 
leo-  world      And  there 
torq,  the  relief  granted 
is  not  wholly  of  ^race  j 
lor    cught    it  be     ac 
knowkdged  34  iuch  b) 


2.    Concernirg  Gjd_  tie 
Son 
T  beViPve   ihat  Chrifi 
died  to  purchafe  an  a 
>atenncnt  of  this  anjo(i 
liw  i   and   to   procure 


■     J 
T  Believe  that  the  mo-  ' 

ral  charafttr  ofGoj^  ! 

exhibited  In    the  moral 

Uw  is  not  to  Bi  an  t)b>  ] 

jtii  ©f  love  ;  and  that 

it  is   not  a  duty,  btit  9 

fin,  for  U3  to  leve  it  :  j 

even     contrary    to  thp  ! 

law  of  God.    Becaafe  , 

;o  Icve  it   is  the  fame  | 

(hiog  as  to  love  our  owa  ' 

mifery.    However  Go^  | 

nas  given   his   Son  toil 

fulfil   this   law,   and  to  || 

indicate  and  raaintaitt| 

:he  honor  and  dignity  j 

)f  his   charader  exhi-^V 

bited  in  it  ;  that  fiDnert : 

.night     be     pardoned 

while  at  enmity  againfki 

it.  p.  28.  41.  42.  43.      il 

2.    Concerning    God  -the 

Son. 

I  believe  that  the  char« , 

fder  of  God  ex'ibitedj 

in  the  gofpel  is  «o  acco-| 

inodajsd  to  the  ftaie  &j 


SiCT/IX. 

The   Chrifiian  Crted. 

fal  chara^er  of  his  Fa 
ther,   exhibited  in   the 
tnot-A   la\v,  and   live 
and  died   to  do  it  ho 
bor  ;  that  ihro'hira  pf  • 
toiteni    believers  migh 
.|)e    iaved,    confifteotl) 
with  the  divine  juP.ice 
«nd  to  the  glory  of  di 
yinc  grace.  Ar.din  thi 
view  Chrift  cracified  m 
the  wifdom  of  Goa  isc 
the  power  of  God. 
3.    Concerning    God    th> 
Holy  Ghoji. 
I    believe  th^t  h\U: 
man  is  io  difcfFcd^cd  t 
the  charaSsro*  ihe  Fa 
iher  and   the  Son,  th? 
no    mears    whatfotvc^ 
»re  fufficient  to  recon 
file  us  Co  God,  withoH 
the  regenerating   influ 
ences  of  theHolyGhcll 
Sj  that  except  we    art 
born  again   we  canno 


(     ^5^^   ) 

The  Arminian   CretJ,  [  Mr.  Mathtr*s  €r^d, 

lalvacion  for  us  en  tcinper  of  our  hearts, 
erms  which  we  are  a-  that  we  fhall  love  it  ai 
bleio  comply  with,  by  foon  as  knowB^wiihoat 
n!s  aiSflince.  any    new   principle  of 

grace  ;  and  even  while 
we  are  at  enmity  ^gainft 
that  character  of  God 
exhibited  io  the  liW,  p. 
2:,  41 — 4.8. 


3 .    Concernirg    God   thi 
Holy   Gboji, 
I  believe  that  ellmec 
lave  fufficientaffiaaiyce 
o    coinply     with    the 
erms  of  fttlyatior,as  it 
vould  be    unjuft  10  re^ 
i«ire  more  than  we  can 
o,     without  granting 
aeedful  affiHance  to  en- 
able us  to  do  it.     And 
<hus  the  injury  done  to 
us  by  the  la\y    is  made 


fee  the  kingdom  ofGod.  up  by  the  gofpel.  And 
But  in  conltquerce  of  in  this  view   the  divine 
the  rcgrncraiirg  Irf}u-jchara£ler  appears  ami 
ences  of  the  HolvGhoB  able  in  our  eves.    And 


by  which  the  vail  is  ta- 
ksn  oi  from  our  hearts 
we  behold  the  glory  of 
the  Lord.and  every  an 
fwcrabic  afFaftion  is  ex 
cited  in  us.     And  God 
and    Chrift    are    lov^d 
more   than   wives  a^id 
children,    than    houfes 
.and   lands  ;  yes,  tha^ 
our  own  lives.   Where 
by  we  are  difpofed  and 
prepared    to  deny  our 
fejves.rake  up  -^U'  crofi, 
and  follow  C  hrift  ;  ard 
publickly  join  wi.h  VU 
people,  and  cff  oufc  hss 
caufc. 


ail  mankind  might  love 
it,  did  they  but  know 
it  wiihcut  any  new 
pfinciple  of  Grace.  See 
Dr   Sitbbins,  on   the  o- 


Dr.    H^  bit  by  on  the  4ve 

points 


3.  Conetrnhg  God  th 
Holy  GboJi. 
I  believe  that  all 
needful  aCifVance  of  the 
holyfpiritis  promifed  to 
all  baptized  perfons,  to 
render  external  mear.s 
efTcftual  to  faivatioq. 
But  light  is  all  that  is 
necdiui.  For  no  kind  of 
regeneration  will  bring 
the  human  heart  to  love 
that  charaflsr  of  God 
which  is  exhibited  ia 
the  law  ;  and  the  cha« 
rafter  cf  God  exhibited 
in  the  gofpei  will  nata< 
rally  be  loved,  as  foon 
asknown,by  every  one, 
without  any  new  prin- 
ciple of  grace.  But  not 
loved  very  muck  -,  for  I 


Derations  of  the  Spirit,  believe,  that  not  more 
than  one  cooveit  in  a 
hundred,  ean  fay,  with 
a  good  confciencc,  thn 
he  loves  God  at  ail. 
Ard  To  faints  as  well  as 
finners  fland  in  need  of 
the  external  covenant, 
Firft  book,  p.  59,  60. 
Secord  book,  p.  43— 
48,  78,79,  80,81. 


Remark 


C     154     )  Sect.  I5K 

'  Remark  i.  x^ccording  to  the  Armtnian  creed  mankind 
are  the  injured  party,  Chrift  died  to  get  jufticedone  us  ; 
and  fimply  to  hftve  juftice  done  us  is  all  we  need  to  bring 
us  to  be  at  pea&fe  with  God.  Let  the  terms  of  falvation 
be  as  low,  as  in  juftice  they  ought  to  be  j  let  us  have  all 
that  affiftince  which  in  judlcc  we  ought  to  have  ;  and 
we  need  no  more  :  the  reft  we  will  do  ourfelvcs.  But  for 
God  to  do  us  juftice  is  not  an  a(?t:  of  grace. 

2.  According  t©  Mr.  Matherh  creed,  the  divine  law, 
antecedent  to  a  confideration  of  the  gift  of  Chrift,  re- 
quires us,  on  pain  of  eternal  death,  to  do,  that  which  is 
not  our  duty  to  do  :  yea,  that,  which,  to  do,  in  us,  would 
be  a  fin.^^ul  thing,  viz.  to  love  God  with  all  our  heart. 
And  fo  Chrift  fulfilled  a  law  in  our-ftead,  which  it  was 
not  our  duty  to  fulfil  :  yea,  a  law,  to  obey  which,  in  us, 
had  been  a  finful  thing. — But  to  pay  a  debt  for  us,  which 
we  ourfelves  did  not  ov/e,  was  needlefs  :  and  to  honor  z, 
law  which  requires  fin,  is  a  finful  thing. 

3.  The  divinity  of  God  the  Father  is  the  Firft  article  of 
the  Chrijlian  creed,  and  fo  much  the  foundation  of  the 
whole  Chriftian  fyftcm,  that  if  this  is  denied,  the  whole 
will  fink  of  courfe.  Or  in  other  words,  that  God  the 
creator  ^nd  moral  governor  of  the  univerfe  is  an  abfo- 
lutely  perfedl,  an  infinitely  glorious  and  amiable  Being, 
infinitely  Tsrorthy  of  fupremc  love  and  univerfal  obedience 
from  his  creature  man,  is  the  foundati®n  on  which  the 
law  ftands,  arid  on  which  the  whole  gofpel  fchemc  is 
built.  To  deny  this  point,  is,  in  efFcd,  to  deny  the  wkole 
©f  divine  revelation.  Atheil'm  is  at  the  bottom  of  infide- 
lity. The  contrariety  of  the  carnal  mind  to  God's  true 
and  real  charafter  is  at  bottom  of  Atheifm.  The  foel 
Jaith  in  his  heart  there  is  no  God, 

4.  It  was  wife  in  God,  even  at  the  expence  of  the 
blood  of  his  own  Son,  to  affert  and  maintain  the  honor 
of  a  law,  whieh  is  a  trarJcript  of  his  moral  charader, 
and  which  ail  his  apoftate  creaturcsjoin  tohate  •,  becaufe 
in  this  he  does  juftice  to  hlmfclf,  and  to  his  government, 
while  he  (hews  mercy  to  iinners. — But  enmity  againft 
the  divine  law  r?:^ders  us  blind  to  the  wildom,  glory, 

and 


Sect.  IX.  ((     15^5    ; 

a^id  grace  of  the  gofpcl,  and  is  the  eaufi  of  unbelief,  t 
Cor.  i.  iS.  and  2.  14.  Compared  with  Rom,.  8.  7.  ancf 
>5.  25.  and  7.  12.  Joh.  8.  42,  43.        'I^, 

5.  He  who  underftands  and  believes  the  Chriftian 
creed,  and  who  is  affedcd  and  ads  accordingly,  is  a 
Chriftian,  qualified  for  baptifm,  and  entituled  to  eternal 
Jife.      Mat.  13.23.  Mar.  16.  16.  Joh.  1.7.3. 

6.  He  who  btlievel  the  fivft  arcicle  of  the  Chrlftian 
creed,  with  a  living  faich,  has  what  Paul  rrteans  by  re* 
pentance  toward  God,  And  he  whifcelicves-  the  fccond 
article  of  the  Chrifbiah  creed,  with'k  Hving  faith,  has 
what.  Paul  means  by  faith  toward  our  LordJefus'Chrrd. 
A  belief  of  both  which  is  implied  in  that  faith  by  which 
a  finner  is  juftified.  Luk,  3.  3.  and  5.  31,  32.  and  18. 
S4.  and  24.  47.  Ad.  20.  21.  Rom.  3.  19  —  26.  And 
this  faith  is  the  firft  grace,  and  the  fum,  feed 'and  root  of 
all  Chriftian  graces.  Mat.  13.  23.  And  is  peculiar  to  the? 
regenerate.  Rom,  8.  7.  i  Joh.  5.  i.  i  Cor.  i.  i8.an4 
i.  14.  Joh.  I.  13.  Lvik.  8.  I'l  — 15.  And  is  eternal  life 
begun  in  the  foul.  Joh.  17.  3. 

7.,  The  love  of  the  truth  is  the  life  of  faith  ;  or  in  other 
Words,  love  to  the  truth  believed  is  of  the  efience  of  at 
Jiving  faith,  and  that  wherein  it  fpecifically  differs  from 
the  faith  of  devils,  or  a  dead  faich.'  Juh.  16.  27.  2  Thcf. 

1.  JO,  II,  12.  Jam.  1.  26.  And  therefore, 

8.  There  is  a  univerfal,  infeperable  conncdion  berweenr 
a  living  faith,  and  a  holy  life,  ^which  renders  afiu ranee 
attainable  by  believers  in  comrflbn.  Mar.  13.  23.  JamJ 

2.  17,  18.  I  Joh.  2.  3.)  So  that  thbfe  words  are  flriftly 
true,  I  Joh.  2.  4.  He  that  jaith,  I  know  him,  and  keepeth 
not  his  commandments^  is  a  liar,  and  the  triuhis  not  in  him. 

But, 

9.  Tbe  fait^  ofdtvils^  attended  with  a  Wing  profeffion^  is 
not  that  qualification  for  baptifm,  which  our.Saviourhad 
in  view,  in  Mar.  16.  16.  He  that  helievcth  and  is  baptized 
Jhall  be  faved. 

10.  The  gofpcl  may  be,  and  ought  to  be  preached  to 
all  in  common,  even  to  every  creature^  let  their  charadler 
be  ever  fo  vicious,  as  a  means  of  their  convcrfion  :  but 

baptifm 


(     ^5^     )  Sect.  Xj 

taptifm  Is  not  tobe  adminiftered  to.adultsuntil  they  be-. 
l^cvc,  and  profefs  their  faith  in  -Chrift  and  obedience  to. 
him.  Fvlar.  i6.  15,  16.  Adl.  8.  ^y.  Rom.  10.  9,10.  — For, 

-II;  Th«  adult  perfon,  in  the  adl  of  ofrenng  himlelf  to 
God  in  baptilm,  pradlically  declares,  that  he  devotes  him-^ 
fclf  to  God  thro*  Jcfus  Chrift,  and  fo  puis  on  Chrijl.  Gal.. 
3.26,  27.  But  a  falfeand  lyin^profefTion  Is  Condemned: 
by  God  in  the  old  tcftamenc.  Wal.  78.  ^6^  ^y.  Eccl.  5. 
5.  and  by   Jefus  Chrift  in  the   new.     Luk.   6.  46.  Mat.. 
22,  12.  Luk.    14.   ^5—35-   I  Joh.  2.  4.  Rev.  2.  2.  9; 
And  is  a  means,   not  of  falvation,  but  of  dcdruflioni 
A6t.  5.  1  —  II. 

.12.  The  adult  perfon,  who  is  unqualified  to  ©f!er"  him- 
feU  in  baptifm,  is  equally  unqualified  to  offer  his  infant 
child  in  baptilrh.  For  he,  who  is  without  a  hearted 
devote  himfelf  to  God,  is  equally  without  a  heart,  to 
devote  his  child  to  God. 

I  J.  Pride,  in  ambitious  minds,  may  excite  very  ftrong 
inclinations  to  make  a  falfe  protefTions  but  a  well  enligh- 
tened confcience  nevef  will  dilate  this,  as  matter  of  duty,. 

14.  It  is  the  indifpenfable  duty  of  every  one,  to  whoni 
the  gofpel  comes,  to  become  a  real  Chriftian  without 
delay  :  and  then  without  delay  to  make  a  public  pro- 
fefTion  of  chriftianity  :  and  then  toartcnd  the  feals.  But 
to  feal  the  covenant  of  grace  with  our  hands,  while  we 
rejedt  it  in  our  hearts,  is  to  ad  deceitfully  with  our  Mal- 
Icer.  And  to  invent  a  new  covenant  which  God  nevei: 
exhibited,  and  a  new  foheme  of  religion  t®  fupport  itj 
which  God  never  revealed,  fuited  (o  ihe  hearts  of  thofe, 
who  rejedt  the  covenant  of  grace,  and  who  are  under  the 
curfe  of  the  covenant  of  works,  is  to  find  a  refting  place 
for  the  wicked. 


SECTION     t:       * 

Mr,  Mather's  fcheme  of  religion  inconfident  with  itfel}. 

OUR  author  profefTes  in  his  frtface  not  *  to  be  fond  of 
his  own  judgment  \  but  to  ftand  '  ready  to  give 
It  up'  when  any  one  will  do  '  the  friendly  office  of  fettling 
hght  before  him.'     And  he  defircs,  that  if  there  be  any 

*  materiai 


3.ECT.  X;  C    157    ) 

*  material  midakes*  In  his  feheme,  they  may  be  *  pointcdi 
out'  It  is  therefore  to  be  heped,  that  he  will  not  be  ciif- 
plcafed,  if  in  addition  to  the  light  already  fet  before  him^ 
Ibme  of  the  various  inconfiftent  fentiments  of  h;s  Ichemc 
arc  contrafted,  whereby  he  may  be  farther  afliikd  to 
difcern,  that  his  feheme  mud  be  wrong  fome  where  :  for 
the  truth  is  ever  confident  with  icfelf. 

1,  In  his  firft  book,  he  fays,  p.  59.   «  A  child  dedica- 

*  ted  to  God  in  baptifm  is  thereby  brought  into  cove- 

*  nant  with   God,   and  has   a  promiie  left  to  it,   of  the 

*  means  of  grace,  and  the  drivings  of  God*s  holy  Spirit^ 

*  in  order  to  render  them  effectual  for  falvation.*  Buc 
in  his  fecond  book,  he  fays,  p.  51.  That  they  muft  '  fub- 
mit  to  a  fovereign  God.*  Buc  if  they  have  'a  coz-enani 
right  to  the  drivings  of  the  holy  Spirit,*  if  they  have  '  a 
promifc,'  then  they  do  not  lie  at  God*s  fovereign  mercy 
in  the  cafe  ;  but  may  plead  the  covenant  and  premtfe  of  God* 

2.  In  his  fird  book,  p.  8.  he  endeavours  to  prove  thac 
the  covenant  with  Abraham,  Gen.  17.  was  not  the  cove- 
nant of  grace,  bccaufe  *  it  might  be  broken.*  Which 
implies,  that  it  had  fome  condition,  which  if  not  fulfilled, 
fill  the  blcfTings  of  it  would  be  forfeited.  But  in  his  ie- 
cond  book,  p.  60,  61,  Gi.  he  endeavours  to  prove,  thaC 
the  covenant  with  Abraham,  Gen.  17.  was  not  tbe  cove- 
nant of  grace,  becaiife  it  had  no  conditions,  but  all  the 
blefTings  of  it  were  promifcd  to  Abraham  asd  his  feed 
'  ablolutely  and  unconditionally  ;'  on  which  hypothefis 
this  covenant  '  could  not  be  broken.* — Buc  his  two  books 
arc  not  only  inconfident  with  each  other,  but  this  lafl: 
book  is  inconfident  with  itfclf.  And  to  the  indanccs 
which  have  already  been  taken  notice  of  in  the  preceed* 
ing  (edions,  fome  few  more  may  htre  be  pointed  out. 

3.  That  man  mud  be  a  moral  agent,  pofTeiTed  of  every 
qualification  eflfential  to  maral  agency,  previous,  and  ia 
order  to  his  being  bound  by  God's  law,  is  a  fundamental 
point  with  Mr.  M.  p.  6,  50,  &c.  Thac  man  may  be 
Dound  by  the  moral  law  to  be  a  moral  agent,  to  have 
the  qualifications  eflential  to  moral  agency,  is  with  him 
another  fundamental  point,  p,  6.  But  as  thefc  two  fun-.-' 


(    i5«    )  Stcf,iC; 

damental  points  m  his  fcheme  are  inconfiftent  with  each 
other,  fo  they  cannot  both  be  true.  He  fays,  '  Self-love 
13  effenti?!  to  moral  agency  ;'  and  yet  this  eflential  qua- 
lification of  a  moral  agent  *  is  a  duty  required  of  us  by 
God's  law.  But  according  to  him  the  law  cannot  bind 
us  unlefs  we  are  already  moral  agents.  Therefore  it  can- 
not bind  us  to  be  moral  agents.  For  then  a  man  need 
not  be  a  moral  agent,  previous,  and  in  order  to  his  being 
bound  by  the  moral  law  ;  which  yet  he  maintains. 

4.  He  fays,  p.  10.  *That  Adam,  by  becoming  guilty 
was  toUlly  depraved,'  and  yet  according  to  him  Adam*s 
ijepravity  was  not  toiah  for  he  ftill  continued  to  exercifc 
thai  love  t$  himfelf^  which  the  law  of  God  requires,  in  a  con- 
formity to  which  the  image  of  God  confilted  in  which  he 
was  created,  p.  6.  and  p.  12.  *  Perhaps'  he  alfo  conti- 
nued to  exercile  toward  God  '  the  love  of  cfteem  and  be- 
nevolence.* 

5.  He  fays,  p.  6.  That  the  divine  hw  requires  us  *  to 
iovc  God  with  all  our  hearts,'  and  that  it  alfo  requires 
us  '  to  love  ourfelves.'  And  he  adds,  that  this  '  felf-love 
is  abfolutely  inconfiftent  with  the  love  of  God/  So  that* 
according  to  him,  the  divine  law  requires  of  us  in  our 
guilty  (late,  two  duties,  in  their  ewn  naturs,  abfolutely  in-^ 
con/tfient.     And  therefore  he  boldly  afRrms,  tkat  it  is 

•  contrary  to  the  law  of  God'  for  us  v.^hile  in  our  guilty 
flate  to  love  God  with  all  our  hearts  ;  and  yet  he  fays, 
p,  51.  That  Ged  has  '  given  us  his  law  to  fliew  us  what 
out  duty  is.'  And  that  we  2,xtjuftly  condemned  to  eternal 
mifery  for  not  obeying  of  it.  And  this  law,  he  calls  Va 
glorious  law,'  and  the   charader  exhibited  in  it  he  calls 

*  glorious  ;'  and  even  fuppofes  that  the  Son  of  God  be- 
came incarnate,  lived  and  died  to  *  honor  this  law,*  and 
to  '  vindicate  and  maintain  the  honor  and  dignity  of  the 
divine  charader  exhibited  in  it,'  p.  22,  26,  27.  28. 
Whereas  for  God  to  give  us  a  rule  of  duty,  requiring 
things  in  their  own  nature  abfolutely  inconfiftent,  on  pain 
of  eternal  death,  would  be  an  infinite  reproach  to  the 
Deity.  And  to  give  his  Son  to  die  to  do  honor  to  fuch 
a  law  would  be  iiKonfiftcnc  with  all  his  perfedions.  And 

yet 


Sect.  X.  C     ^59     ) 

yet  he  aflerts  that  the  gofpel,  which  is  fuppofed  to  reveal 
thisvfhocking  fccne,  is  *  glorious,'  and  even  *  more  glo- 
rious than  the  law  j'  whereas  if  his  fcheme  is  true,  there 
is  no  glory  in  law,  or  gofpel  ;  unlcfs  it  be  glorious  to 
require  inconfiftences  on  pain  of  eternal  death  ;  and  glo- 
rious to  do  the  highcft  honor,  before  the  whole  intellec- 
tual fyftem,  to  a  law,  in  its  own  nature,  contradidory. 

5.  He  rcprefcnrs  the  divine  law,  as  requiring  things 
not  only  inconfiftent  in  their  own  nature  with  each  o- 
ther  ;  but  alf©  inconfiftent  with  our  moral  agency.  For 
he  fays,  p.  5.  '  A  principle  of  felf-Iove  is  eiTential  to  us 
as  moral  agents.'  And  yet  he  aflerts  that  this  '  felf-lovc 
muft  be  totally  excluded  Irom  any  place,'  in  the  heart  of 
A  guilty  creature,  if  he  lores  God.  p.  10.  For  '  Love  to 
God  and  felf-love  arc  abfolutely  inconfiftent.*  And  (o^ 
according  to  him,  the  moral  law  requires  of  us  that  love 
to  God,  which  is  inconfiftent  with  our  being  moral  a- 
gents.  p.  50.  53.  And  yet,  according  to  him,  if  wc 
arc  not  moral  agents,  we  cannot  be  bound  by  the  moral 
law  to  any  obedience  at  all.      Therefore, 

6.  He  is  neceffitatcd  to  maintain,  that  man  by  the  fdl 
ceafed  to  be  a  moral  agent,  and  that  it  was  no  longer 
his  duty  to  leve  God,  for  the  law  did  not  bind  him,  *it$ 
binding  authority  refpedled  not  his  obedience,'  This 
was  the  ftate  of  Adam  before  the  revelation  of  a  Medi- 
ator, *  becaufe  it  was  inconfiftent  with  felf-love  to  exer- 
cife  true  love  to  God.'  p.  50.  And  he  aflerts,  p.  iJ^. 
That  'Mankind  at  this  dav,  antecedent  to  their  exercif- 

*  ing  faith  in  Chrift,  are  in  much  the  lame  condition  as 

*  Adam  was  after  he  finned.'  Particularly,  he  fays,  p. 
zo.  '  That  they  are  under  the  fame  ina^bility  of  loving 
God  that  Adam  was,'  viz..  It  is  'abfolutely  inconfift- 
ent with  that  felf-love  which  is  efltntial  to  moral  a^cn- 
cy.'  And  therefore  the  unregencrate  are  not  moral  a- 
gents,  nor  bound  by  the  moral  law  to  obedience.  And 
where  there  is  no  law,  there  is  no  tranfgreffion.  And  there- 
fore Adam's  total  depravity,  which  took  place  after  the 
firft  fin,  was  not  of  a  criminal  nature  :  And  the  fame  is. 
true  af  the  unregeneratc  now,  who  '  are  under  the  f^mc 

iaaUiiitj 


(     i6o    )  Sect.  X,1| 

Inability  of  loving  God  thac  Adam  was.'  And  thcre^ 
fore  total  depravity  does  not  difcjualify  for  tcaling  or- 
dinancei. 

And  yet  in  dircft  contradi^ion  to  all  this,  he  affirmj, 
that  the  unregenerate,  while  fuch,  are  moral  agents, 
bound  by  the  law  to  the  fame  perfed  obedience,  which  was 
required  ofAdam  before  the  fall.  p.  53.  '  This  I  will  rea- 
^  dily  grant,  man  is  a  moral  agent,  bound  by  the  moral 

*  law,  to  love  God  with  all  his  heart  •,  and  thereforcGod 

<  may  confiftently  require  this  of  him,  and  man  is  wholly 

*  to  blame  for  not  loving.'  For,  p.  27.  *  nothing  (hort 
^  ©f  prrfcdion  may  be  looked   upon    as   the   whole    of 

*  what  is  required.'     For  he  tdds,  '  tofuppoie  that  God 

*  has  receded  fr®m  his  original   demand  of   perfeiflion, 

<  made  in  the  law,-r-implies  that  this  law  was  not  good,* 
which  is  '  evidently  a  refiediofl  upon  the    divine  Beings   - 

*  whofe  law  ic  is,^  and  '  a  reproach  upon  Chrift,  who  ha^a 

*  honoured  that  law.'-  And  accordingly  he  affirmf, 
p.  51.  That  *  God  has  given  his  law  to  Ihew  us  what  ou=r 

*  duty  is  -,'  and  he  adds,  p.  5^.  'That  by  the  law  is  the 
*■  knowledge  of  fin.*     Which  fuppofes,  that  'the  bind- 

*  ing  authority  of  the  law  does  refpc^  our  obedience,*  ai, 
much  as  it  did  Adam':  bcf®rc  the  fall.  And  that  ihere* 
fore  we  are  moral  agents  with  refpcd  to  the  law  of  per* 
fc(5lion,  as  really  as  he  was.  And  thac  therefore  it  is  not 
inconfiftent,  in  any  child  of  Adam,  wi;h  that  felf-love, 
■which  is  eifentiai  to  moral  agency,  to  yield  a  pfer- 
fecl  obedience  to  the  moral  law.  And  that  therefore 
we  are  not  at  all  depraved  by  nature.  For  this  fuppoied 
inconfiftency,  he  lays,  *is  the  true  reafon,  and  the  orJf 
reafon*  of  the  depraviry  of  our  nature.  For  had  ic  noc 
been  for  this  inconfiftency,  Adam  would  have  continued 
to  love  God  after  the  fall  as  he  did  before,  p.  44.  '  He 

*  would  have  continued  ftill  to  exercife  the  fame  delight 

*  in  the  divine  perfedions,  as  he  had  done  before.'  And 
yet  he  had  faid,  p.  10.  'That  Adam  by  becoming  guilty 
was  totally  depraved.'  And  if  he  was  totally  depraved, 
and  if  total  depravity  and  moral  agency  are  confiQenr, 
if  God  '  inay  confidently  reqijiro;  us  to  love  God   with 


Sect.  X;  (     i€i     ) 

all  our  hearts/  and  if  we  *  are  wholly  to  blame'  for  not 
loving  ;  then  our  total  depravity  is  totally  eriminaj.  But 
to  perfift  obftinatcly  in  this  crime,  that  is,  to  continue 
impewitcnt,  and  unreconciled  to  God,  after  all  the  means 
uled  with  us  by  God  himfelf,  difqualifics  a  man  to  be 
adlive  in  fealing  God*s  covenant,  for  the  fame  reafon, 
;  ,that  obflinacy  in  any  other  crime  docs.  Or  if  he  wiJl 
fay,  '  To  love  God  is  the  fame  thing  as  to  love  mifery,' 
and  fo  our  depravity  is  a  calamity,  but  not  a  crime  ;  then 
he  muft  iay,  that  wc  ceafc  to  be  moral  agents,  and  the 
law  ceafes  to  bind  us  :  which,  to  ufe  his  own  words, 
'^  implies,    that   this  law   was   not   ^ood,  which  is  evi- 

*  dtntly  a  reflcdion  upon  the  divine  Being,  whofe  law  it 

*  is,  and  a  reproach  upon  Chrift,  who  has  honored  that 

*  law.' 

7.  Mr,  M,  is  very  zealous  for  a  preparatory  work^  and 
to  have  the  unregeneraie  finner  7?r/i;^.  p.  47 — 54.  But 
without  any  confidence  with  himfelf.  For  on  his  fcheme, 
what  can  the  finnsr  confiftcnly  ftrive  to  do  ?  not  to  love 
that  character  of  God  which  is  exhibited  in  the  law  ;  for 
this,  according  to  him,  is  the  fame  thing  as  to  'love  hifi 
^  own  milery,'  which  is  '  contrary  to  the  law,'  and  in  its 
own  nature  impofTible,  Not  to  love  that  charadter  ofGod 
which  is  revealed  in  the  gofpel  ;  for  the  uninlightened 
(inner  is  by  him  fuppofed  not  to  know  it  ;  p.  4j.  And 
to  love  an  unknown  chara(?ler,  implies  a  eoniradidion, 
and  fo  is  abfolutely  impofTible.  What  then  would  Mr, 
M.  have  the  Tinner  do,  or  drivj  to  do  ?  Let  us  at- 
tend to  his  own  words,  p.  51,  52.  God  '  has  given  us 
'  \\\%  law,  not  only  to  fhew  us    what    our  duty  is  \  but 

*  alio  to  let  light  before  us,    whereby  we   may    obtain   a 

*  proper  conviction  of  our  guilt.    By  the  law,  is  the  knetV' 

*  ledge  of  fin.  He  has  repeatedly  commanded  them  io^ 
'  conjidtr  their  ways  ;  and  calls  upon  them  to  exercife 
'  their  reafon.  Cmne  now  and  let  us  reafon  together  faith 
'  the  Lord. ^  But  if  God  h^^  given  us  his  law  to  fhew  us 
what  our  duty  is^  and  \f  i>y  the  law  is  the  knowledge  offm^  and 
if  we  confider  this,  and  if  we  exercife  cur  reafon  on  the  fub- 

^  jett,  then  we  muft  conclude,  that  it  is,  now,  every  day, 

th& 


(     i62     )  Sect,  X; 

the  duty  oFall  mankind  tol©ve  that  chara(!ler  of  God 
which  is  exhibited  in  the  moral  law  ;  and  that  it  is  the 
duty  of  all  to  wh©m  the  gofpel  comes,  to  love  that  cha- 
rader  of  God  which  is  revealed  in  the  gofpel ;  and  thac 
it  is  exceeding  finful  to  live  in  the  ntglcift  of  thcfc  du- 
ties. But  if  a  finner  fhould  thus  begin  to  confider  and 
exercife  his  reafon^  Mr.  M.  would  foon  (lop  him,  by  laying, 
^he  uninlightened  dd  not  know  that  chara^tr  of  God  whick  is 
i^  reveal^  tl^eg&fpely  and  fo  cannot  love  it  :  and  t$  love  that 
character  of  God  which  is  revealed  in  the  law,  is  the  fame  thing 
as  td  love  their  own  mifery^  which  is  contrary  to  the  lamy 
and  cHght  not  to  he  done. — What  then  l"hall  the  finner  do  ? 
or  what  fhali  he  drive  to  do  ?  Mr.  M.  fays,  (p.  51.)  that 

*  Such  a  conviction  of  our  guilt,  and  juft  defcrt  of  fuf** 
'  fering  thecorfe  of  the  law,    as  (hall  humble  us,   and 

*  bring  us  to  fubmit  te  a  fovereign  God,  is  necefTary  to 

*  fit  and  prepare  eur  hearts  to  clofe  with  Chrift.'  But 
by  what  means  fhall  fuch  conviflions  be  obtained  ?  How 
will  you  convince  the  (inner,  that  he  deferves  eternal 
damnation  for  not  continuing  in  all  things  written  in  the  ho$k 
of  the  law  to  dj  them^  particularly,  for  negle£fi7jg  to  love 
God,  while  he  (irmly  believes,  that '  the  love  of  God  and 
fclf'Iovc  areabfolutcly  inconfident?'  and  that,  therefort, 
it  is  '  contrary  to  the  law'  which  requires  felf-love,  to  love 
God.  The  more  the  finner  con/iders,  and  exercifes  his  rea^- 
fon,  the  more  clearly  will  he  fee  the  inconfiftence  of  thcfe 
things. — Or,  will  Mr.  M.  tell  the  finner,  as  in  p.  53.  to" 
drive  'to  obtain  thofe  difcoveries  of  God  thro'  Chrid,  by 

*  which  he  will  be  reconciled  to  God  V — But,  why^ 
feeing  on  Mr.  M's  fcheme,  the  finner  has  no  prejudices 
againd  this  chara6lerof  God  to  combat  &  drive  againd, 
but  is  naturally  difpofed  to  love  it,  as  foon  as  known  ; 
why,  if  this  be  the  cafe,  (hould  ui^x,  the  difcoveries^  already 
made  in  the  bible,  be  immediately  received  and  embrac- 
ed ?  Did  not  Jacob  love  Rachel  the  fird  time  he  (aw 
her  ?  or  did  he  fpend  two  or  three  months,  or  as  many 
years,  afrer  the  fird  fight  of  her  p^rion,  Jlriving  Jor  a  dip 
c every  of  her  beauty  ? 

i.  Mr,  M.  fays,  p.  9,  That  to  Adam  after  his  fall  \% 

mud 


S£CT.  X.  (1^3     ) 

muft  appear  *  in  every  view,  inconfiftent  with  the  divine 
perfedions/  that  he  (hould  efcape  the  curfe  of  the  law. 
But  in  thefe  circumftances,  p.  10.  '  To  delight  in  God 
was  the  fame  thing  as  to  delight  in  his  own  mifcry  ;'  and 
[  therefore,  he  adds,  '  That  Adam,   by  becoming  guilty, 
j  w^s  totally  depraved.'     Becaufe  now  '  the  love  of  God 
land  felt  love  wereabfolutely  inconfiftent.'    And  he  fays, 
p.  10.    '  This  was  the  true  reafon,  and  the  only    rcafon, 
why  Adam  could   not  love  God    after    the  fall.*      And 
\  therefore  as  loon  as  a  door  of  hope  was  opened  by  the  re- 
velation of  a  Medfator,  Adam   inftantly  returned  to  the 
Jove  of  God.     '  And  there    is  nothing  in  our  fallen  cir- 
cumftances  to  prevent'  our  doing  fo  too.    p.  44.     And 
t\\2Lt  without  any  new  principle  Qf  grace,  p.  48.  But  if  thefe 
things  are  true,  it  will  follow,  (i)  that  as  foon  as  any  man 
believes,  that  there  is  forgivenefs  with  God   for    finners 
through  Jefus    Chrift,    he    will   ceafe  to  be  totally  de- 
praved :    becaufe  now  '  the  true   reafon  and    the  only 
reafon, '   of  his   total  depravity   is   removed   :    And, 
therefore,  (i)  every  man   who  believes    the   gofpcl   to 
be  true  is  regenerate.     And,    therefore,  (^y  every  man 
who  knows,  that  he  believes  the  gofpel  to  be  true,  does 
with  equal  certainty  know  that  he  is  regenerate.  Becaufe 
this  belief  and  regeneration  are  infallibly  connecfted,  ac- 
cording to  Mr.  M.  But,  (4;  according  to  him,  '  none 

*  but  fueh  as  profefs  theChriilian  religion  ought  to  be 

*  admitted  into  the  church.*  And  (5)  according  t©  him, 
none  ought  to  profefs,  that  they  believe  the  gofpel  to  be 
true,  unlefs  they  are  infallibly  certain,  that  they  do  be- 
lieve it  to  be  true.  F($r,  fpeaking  of  the  profefTion  which 
is  made  when  any  join  v/ith  the  church,    he  fays,  p,  7^. 

*  Suppofe  a  man  brought  into  a  civil  court,  as    a  wic- 

*  nefs  to  a  particular  facfl  •,  and  being  Iworn,  fhould  pol- 

*  fitiv'ely  declare  the  thing  to  be  fa6t:  and  after  he  comes 

*  out  of  court,  his  neighbour  fliould  afk  him,  whether 
'  he  had  any  certain  knowledge  of  the  fad:,  about  which 

*  he  had  given  his  evidence  :  and  he  fhould  fay,  No^  I 
'  am  not  certain  of  it  ;  but  I  hope  it  i^  fo^  it  is  any  prevailing 

*  opinion  ;  a'jho'  I  tnujl  conjcfs^  I  have  many  doubts  and  fea^s^ 

'  whether 


C     1^4     );  Sect.    S&i- 

«  liohether  there  is  any  truth  in  it^  6r  mf.     Would    not  al! 

•  maRkind  agree,  to  call  fuch  a  one,  a  perjured  pcrfon, 

*  who  had  taken  a  falfe  oath  ?'  No  one,  therefore,  ac- 
cording to  his  Jcheme  may  profcfs,  that  he  believes  the 
gofpel  to  be  true,  unlefs  he  is  infallibly  certain  of  tht 
tadt,  that  he  does  believe  it  to  be  true.  But  if  regc.-. 
ncration  and  this  belief  are  infallibly  connedtcd,  then  itbi|t-. 
profcflbr  mufl:  be  infallibly  certain  of  his  regeneration^ 
and  io  not  one  foul,  on  Mr.  M*s  fchcmc,  may,  or  canbc 
admitted  into  the  church,  as  gracelefs.  And  thm  Wf  • 
fcheme  overthrows  icfclf.  ,        / 

Nor  is  there  any  way  to  avo'd  this,  but  for  Mr.  Mi  C^ 
fay,  A  man  may  be  infallibly  certain  ef  the  truth  oj  the  gofpl^ 
and  fo  of  God's  readinefs  to  he  reconciled  io  /inner s^  as  therein- 
revealed  ;  and  yet  after  all  remain  totally  depraved^  and  an 
enemy  to  God."-But  to  fay  this,  would  be  t®  give  up  the 
fuRdamcntal  principle  on  which  his  whole  fcheme  is  built,: 
viz.  that '  the  true  and  the  only  reafoa'  of  total  deprayi--' 
ty,  is  the  apprehenfion,  that  it  is  ineonfiftent  with  the 
divine  perfedions,  to  forgive  fin.     In  which  view  'ftlfr 
love  and  the  love  of  God  are  ineonfiftent.'     And  if  thiil 
is  given   up,  his  whole   fcheme  finks  of  courfe.     For  if 
this  is  not  the  true  and  only  reafon  of  total  depravity,  he  ii 
•wholly  wrong  from  the  foundation  to  the  top  ftone.  Ani. 
if  an  apprehenfion,  that  it  is  ineonfiftent  with  the  divine 
perfections  to  forgive  fin,  is  the  true  and  only  reafen  ©f  total 
depravity,  then  a  belief  that  God  ©an  confiftently  forgive' 
fin,  would  at  once  regenerate  us.    F©r  it  is  an  old  maxin^. 
Remove  the  caufe  and  the  effe5i  will  ceafe.    Every  man,  there* 
fore,  according  to  Mr.   M.  who  believes  the  golpel  ro 
be  true,  is  at  once  reconciled  to  God.     Nor  may  any  be 
received  into  the  ch^arch,  until  they  believe  it  to  be  true*- 
And  fo  no  gracelcfs  man,  as  fuch,  can  be  admitted  into* 
the  church.     Becaufe  no  infidel,  as  fuch,  may  be  admit-' 
ted.     And  all  but  infidels   are  regenerate,   if  Mr.   MV 
fcheme  is  true.     And  ^^en  the  fcheme  of  religion  which* 
he  has  advanced,  in  order  ro  fupport  the  external  cove-' 
nant,  were  it  true,  would  eiicidually  ©verthrow  the  grand 

point  he  had  in  view. j^ 

SEC  W 


Sect.  Xl.  .  (^    165     ) 

SECTION      iCT. 

The  exiraordinnry  msthods  Mr.    Maihef  has  taken  to  fupfori 
'    bis  ichefftey  and  kap  himjelf  in  countenance, 

HE  ordinary  mtthods  of  Tupporting  rel'gious  prin- 
ciples, by  fcripture  and  reason,  which  Mr.  M.  ha« 
taken  to  fuj  port  his  cxctrrnal  covenant,  we  havr  already 
att  ndcd  to.      And  I  think  Mr.  M.  is  mu  h  ro  be  com- 
mended for  coming  out  boldly,  like  an  honell  man,  and 
giving  the  public  fuch  an  hont-ft  account  ot  his  Ichemc 
ot  religion,  by  which  tie  dtjfi^ncd  to  rupi>ort  what  he  had 
advanced  in  his  former  pi^ce  concerning  the  extjernal  co- 
yenint.    If  every  writer  on  thar  fide  of  the  quelVion  would 
do  the  Tame,  the  controverfy  would  foon  come  to  an  end. 
Bat  there  are  various  other  methods,  which  Mr.  M, 
has  taken  to  keep  himfclf  in  countenance,  and  to  ptr- 
fjade  his  readers  that    his  fcheme  is  right,  and  that  the 
plai  is  wrong  on  which    the  churches  in  New  Eng'ajvd 
were  formed,  when    this  c«)untry    was  firH:  fettled  :   andj 
particularly,    that  the  fynod  zt  Say  Brock  were  wrong^:ia 
^hat,  refolve,   which  they   unanimouflf  came   into,   viz^ 
*  Thai  none  ought  to  he  admitted  as  members^  in  order  to  full 
tpwmunion  in  all  the  [fecial  ordinances  9f  the  ^ojpel^  but  fuck 
as — credibly  frofefs  a  cordial  fubjeciion  to  J  ejus  Cbrifi  :*  Va* 
rious  other  methods,   I  fay,  of  a  different  nature,, add 
which  are  not  fo  commendable. 

I.  One  extraordinary  n^cthod  he  takes  to  keep  him-, 
felf  in  countenance  is  toprerend,  that  I  had  'whcally  n)ir- 
reprefentcd  bis  fcntiments,'  and  given  hi»  fcheme  .'  the 
bad  name  of  a  gracelefs  covenant,'  and  pointed  '  all  jmy 
arguments  not  againfl  '  any  thing  that  he  had  written/- 
nor  fo  much  as  ^effayed  tp  confute  one^iingle  argument* 
that  he  had  offered.  This  pretence  is  very  extraordinary. 
(.1)  Becaufe  if  his  covenant  is  not  a  gracelefs  ccvenant^  it 
will  not  anfwer  the  end  by  him  propofed.  .  For  if  it  does 
not  promifc  its  bleffings  to  gracelefs  men,  as  fuch,  upon 
gracelefs  conditions  ;  then  gracelefs  men,  as  fuch,  with' 
©nly  gracelefs  qualifications,  cannot  enter  into  it.  For 
he  affirms,  that  none  can  confidently  ptttfcfs   a   compl.i- 

Y  anc<* 


(     166    )  S^cT.XRi 

tnct  with  tks  covenant  of  grace,  without  the  moll  Full 
and  perfcdl  afTurancc.  p.  78.  79,  So.   ^2)  Tfeis    pretence 
IS  very  extraordinary,  becaufe  he  had  in  his    firft    book, 
p.  58.    declared  his  external  covenant,  in  cxprefs  terms, 
to  be  •  diflin^t  from  the  covenant  of  grace  ;'  ^nd  in  this 
fccond  book  fcts  himlelfprofefTedly  to    prove    the    lame 
point  over  again,   p.  60,  61,  62.       But    if  his  'external 
covenant  is '  diftinfl  from  the  covenant   of  grace,'   it  is 
either  the  csvenant  of  worh^  or  ^  gracelefs   covenant^    or  a 
covenant  which  requires   n$  conditions  at  all :  for  no    othtr 
fort  of  covenant  can  be  thought  of.     But  if  Mr.  M's  ex- 
t^nal  covenant  is   abfulute,  and  unconditional,    then   a 
Pagan,  a  Turk,  or  a   Jew,  as  fuch,  hath  as  good   right 
to  the  Lord's-table,  as  to  hear  the  gofpel  preached.  And 
if  his  external  covenant  is  thefai^e  with  the  covenant  ©f 
works,  then  no  mere  man  fince  the  fall    is  qualified  to 
join  with  the  church.      And  if  his  external  covenant  is 
the  covenant  of  grace,  then  no  gracelefs  man,  as  fuch,  is 
qualifi^'d  to  enter  into  it  and  feal  it.     It  is,  therefore,  nay 
it  muH  be  agractkfs  covenant,  or  nothing  at  ail.   (jj  This 
pretence  is  very  extraordinary,  becaufe  Mr.  M.   was    fo 
pinched  with  what  1  had  advanced   againft  his   fcheme,      I 
that  ii«  had  no  way  to  get  rid  of  my  arguments,  but  ro 
deny  firft  principles,  and  give    up  the  do(flrines  contain- 
ed in  the  public  approved    formulas  ©f  the    church   of 
Scotland^  and  the  churches  in  T^ew- England,  and  advance 
a  new  fcheme  of  religion  never  before  pubiifhed  in  New- 
England,  And  why  did  not  he  point  out  at  \t^^  one  ftngli 
argument  of  his,  which  he  judged  to  be  unanfwered  ?  Or 
why  did  no:  he  mention  enef.ngkinjiancsy  wherein  I  had 
reprefentcd  his  covenant  to  be  more  gracelefs  than  it  was  ? 
Or  what  need  was  there,  if  I   had  faid    nothing   to    the 
purpofe,  to  expofc  himfeif  and  his  caufe,  by  the  publi- 
cation of  fuch  a  fyftem  of  new  nctionsy  to   make  all    the 
country  ftare  ?  * 

2.  The 

*  Mr.  M.  offered  five  argaments,  in  his  fi' ft  Book,  p.  7  8,  to  fupport 
his  exiercal  covcRant.  Theie  five  arguments  the  reader  msy  ficd  ao- 
fwcred,  in  m/  iorcicr  piece,  p.  16,  1  7,  18,  65,  65,69.  Atd  if  he  will 


Sect.  XT.  (     167    ; 

2.  The  loud  out- cry  which  he  makes  o^new  divinity,  mw 
divinity,  is  another  of  the  extraordinary  methods  which 
he  takes  to  keep  himfclf  in  countenaaee.  And  it  is  very 
extraordinary  in  him,  to  raife  this  cry,  on  this  occafion, 
in  anfwer  to  me,  and  that  when  he  himfelf  was  wrrcing 
^ichan  anfwer.  (i)  Becaufc  I  wasjufii(yingthe^/^y?^f?w<r, 
on  which  our  churches  in  this  country  were  originally 
{ttiXtd,  the  good  old  way 'j  and  he  wrote  with  a  defign  to 
bring  in  a  new fcheme^  called  by  the  name  of  the  external 
covenant,  both  name  and  thing  unknown  in  all  the  public 
formulas  approved  by  our  churches,  and  abfolutely  in- 
confident  with  fome  of  the  fundamental  articles  of  our 
confeffwn  of  faiths  and  eatecbifms.  (2)  Becaufe,  in  order  to 
juftity  the- good  old  way,  and  confute  his  new  fcbeme,\  built 
my  arguments  on  the  good  old -proteftant  dodrincs  ot  the 
ferfe^ion  of  the  divine iait^,znd  tstal  depravity^  as  held  forth 
in  fcripture,  and  inour  public  formulas,  without  any 
one  new  fentimenc  ;.  yea,  without  expreffing  old  fenti- 
ments  in  ftronger  language,  than  the  language  of  fcrip- 
ture,  and  of  that  contcffion  of  faith,  which  Mr.  M.  him- 
ielf  profefles  to  believe.  While  on  the  other  hand,  Mr,. 
M*  was  writing  not  only  in  the  defence  of  a  ncwfcheme  ; 
but  endeavouring  to  judify  it  by  a  whole  fyftem  'Mneiu 
divinity,  never  before  advanced,  fo  far  as  I  know,  in  New-- 

Englandi 
Bead  my  piece  thro*  he  may  find  thd  two  polflt*  fully  proved,  .vmeh 
I  underto«^k  to  provr,  on  which  the  whole  controvcri'i'  turns,  v<z<r 
That  there  Is  but  one  covcBant,  of  which  baptiini  and  the  Loid's- 
fuppcr  are  feals,  even  the  covenant  of  grate  ;  and  that  the  d  ^d'i»e  of 
an  external  gracelefs  covenanc  is  anfcripiural  — Some  wondir  why 
Mr.  M.  did  not  laake  a  particular  repjy,  and  wonder  more  why,  in> 
ffead  tf  a  particular  reply,  he  fhould  advance  luch  an  inc^nUftenr^ 
abfurd,  ih  cicing  fchcme  of  religion,  in  fupport  of  the  external  cove- 
paat,  which  inftead  of  fupporfiog,  rstbor  tends  to  fink  it.  For,  fajr 
they,  if  the  external  covenant  cannot  be  fupported  without  going  into 
this  fcheme  of  religion,  we  will  give  it  up.  —  B«i  I  wonder  not  at  Mr. 
M's  conduit  in  all  this.  The  external  covenant  cannot  be  fupp  <rt- 
ed,  but  by  oi'ef  throwing,  the  fcripturc  fchem?  of  religion,  at  d  etta^ 
bli(hirg  Mr  M's  fcheme  i^  its  room.  His  fcheme  of  religion  is  at)- 
foluelv  ncce/Tary  fo  fupport  his  ex<erntl  covenant.p— Withou' the  in- 
troduflioo  of  Mr.  MV  new  fcheme  of  religion,  my  forme-  piece  can 
receive  no  an(wer  at  all.  Htf  €«uld  not  be  filcnu  He  maft  take  thi» 
w^/i  c;r  none  «t  ^W, 


(     i6S     )  StTT.XL 

E^gUni:     However,  it  is  not  entirely  new.  -  It  was  fomc 

years  ag«^  publifhed  in  London,  by  Mr.  Cudwenh^  and 
an  anfwcr  to  it  was  printed  in  ii.>fton,  1762,  in  /In  LJJayi 
on  ths  tioiure  and  glory  of  the  gofpcly  before  rtlerred  to, 

3.    Another  txiraordinary  meihod,  which  he  takes  to 
kt-ep  hin:vklf  in  countenance,  is  toimpu'-cihc  nioft   ab; 
furd  and  odious.  doCliines  to   tht^fc  whom    he   cppofcs, 
which  nrirKer  they,  nor  any  chr  ftian  wrirer  ever  bjcLev- 
cd  to  be  true,      Parricu'aily,  That  the  enmity  of  the  carnai 
ijiind  agaiuli  God  conjiiis  in  difinttrejitd  malice,     %hat  in  re- 
generation new  natural  faculties  nrc  created  in  us.     ^  bat   thg 
unrf'gemrate^  biing  uitbcut  thefe  new  natural  faculties^  let  their 
hearts  he  ever fo  good,  are  under  j  natural  impfjfjbihty  of  bark- 
ening to  the  call  of  the  gojpd,     '^hat  we  muji  be  willing  to  he 
damned  in  order  to  be  prepared  fot^ChriJl.     "That  Cbriji    has 
:;9  hand  in  our  recj^ncihatioti  to  Cod,     'Yo  be  Ture,  I  was  nc*^ 
ver  acquaintea  with  any  man,  or  any  book,  whtch  hel4 
thefe  peints.— Should  It  be  affirmed,  concerning  a  v^r^^ 
p<  or,  and  very  hzy  man,  th^r  all ho^  be  is  convinced  in  hit 
ionjcience,  that  it  is  his  duty  and  inter efl  to  be   indufirious  i 
yet  the  mere  he  thinks  of  it^  the  mere  averje  be  feels   to   it  i. 
Would  thiii.  amount  to  Taymg,  that  thi*  lazy  n^an  has  4 
difinterejledmahctagaiyijt  indujlry.     Or  fhould  ic  be  affirmf 
cd  concerning  thf:  unre.yeneraic,  that  Goi  bath  not  givei^ 
ihemeyes  to  fee ^  nor  ear^  to  bear  ;  would  this  amount  to  fay- 
ing, that  they  arc  dcilitute  of  ey^s  and    ears,  confidereik 
as  narural  taculciej,    and  fo  can    neither  tec   i  or  hear  j 
and  therefore  are  not  at  all  to  blame   tor  their    Ipiiituat 
bliadnefs  ard  deatntfs  — Or  (hould  a  wife  and  good   fa-^ 
ther,  when  his  impudent,    haughty    child,  about  to  b«. 
correfted  for  a  crime,  infulcntly  fay,  IVell^  father^  if  you  d9 
i^hip  rney  IJh^ll  never  Uve  you  again  as  long  as  I  live:  Should 
4  wifs  and  good  lather  (ly  toluch  a  child,  '  You  defcrve 

*  to  he  whiped,  ncr  will  I  ever  furgive  you  until  you  will 
^  own  that  it  is  good  enough  for  you,  an^  that  it.  is  not  t 

*  hlemifh^  but  a  beauty  in  your  father's  character  to  be  dif- 

*  pofed  to  maintain  good  government  in  his  houfe.* 
Would  that  amount  to  faying,  that  the  child  muH  be  wil^ 
ikg  to  ^s  wkifed  in  order  t$  frepsrc  i?/m/fr  n  j^ardm  /"—Or 


1 


Sect.  XI.  (     1^9     ) 

if,  by  the  regfnf rating  irfluenccs  of  the  holy  Spirit^ 
communicated  thro'  Jrfus  Ciirift,  the  only  Mediator,  as 
the  tfuics  oi  his  purchife,  the  hjlit>ers  and  jufticc  ol  the 
(divine  nature  are  viewed  as  a  beauty  in  the  divine  cha- 
rafter,  by  the  true  penitent,  will  it  hence  follow,  '  That 

•  there  was  no  need  of  Chrift  to  die,  or  to  be  exalted, 
^.  that  thri/   him,  repentance  and  nmijfion  of  fins,  might  be 

*  given  unto  us,  confiftcntly  wiih  the  divine  law.' — It  i* 
true,  that  there  is  no  need  ot  Chiilt  to  m.;ke  us  amends 
for  the  injury  done  us  in  the  divine  Uw,  and  To  to  re- 
concile our  angry  minds  to  the  Dcriry,  and  bring  us  to 
forgive  our  Maker.  Such  a  Chrift  would  fuit  the  tafteol 
a  carnal  heart.  But  a  true  fcpitent ,  having  a  new  fajie,  al- 
ready grants  thatGoJ  and  jjis  law  are  u^holly  righ^perfcft 
ia  beauty,  without  a  bigmilh,  prior  to  the  confidcration 
of  the  gift  ofChrifl  :  s^nd  tkis  prepares  him  to  fee  the  wif- 
d;>m  and  grace  of  God,  in  giving  his  Son  to  die  upon 
lhe<:r(jrs,in  the  manner,  and  ior  the  purpofe,  fet  forth 
in  the  golpel.  Rom.  3.  25.    1  Cor.  i.    18. 

.  4.  An  thcr  extraordinary  m».nhod  M  .  M.  has  taken, 
is  to  infinuate  ihat  the  facra  wental  controveify  turns  on 
thefe  ablurd  dcjdrines.  Whereas,  in  truth,  he  cannot 
produce  an  inftance  of  ai)y  one  writer,  on  our  Cide  of  the 
qu-jllion,  who  ever  believed  th  Je  abfurd  doclrines,  muck 
lels  ever  built  his  arg'iments  on  them.  Let  him  read 
Mr.  Richard  Baxter,  Dr.  fVatts,  Dr.  Gulfe,  Dr.  Doddrid^e^ 
Mr.  Henry,  Mr.  l^lavel^  and  lo  k  thro'  the  IFedminfter 
(onfe^ion  of  faith,  and  calechifms,  a{)d  read  over  Preliden: 
Edwards^  Mr.  Gr^^»,and  others  in  thefe  parts  of  the  worlal^j 
wno  have  wrote  on  the  fubj.ifl,  and  he  will  not  find  & 
fylUblf  to  countenance  him,  in  fuch  an  infinuacion.  Nayv 
the  chief  oi  the  arguments  u!ed,  by  writers  on  our  fide  of 
the  queffion,  are  com  1j five,  to  prove  that  baptifm  and 
the  Lord's  luppt-r  are  icals  of  the  coveaant  of  grace,  and 
©f  no  other  covenant,  without  entering  into  any  dilputc 
;iboL.t  the  pcrffCtii  n  of  tV.e  dvine  law,  total  dcprarity.j 
regcneratiun,  &c.  &c.  7  he  point  is  fo  clear  and  plain., 
chat  Cahim/lSy  Aminians,  NeonomianSy  Arians^  tec,  have 
J^^rccd  in  this,  while  ihey  have  differed  in  aJmeft  every 
i  -  -  -       j^fting 


(     170     )  Sect.  XT 

thing  elfe.  If  we  may  believe  Dr.  Increafe  Mather^  it 
was,  in  his  day,  the  'common  dodrine'  of  pretefiants  in 
eppofjion  to  papifls,  *  that  it  is  only  a  juftifying  faith, 
which  givcth  right  to  baptifm  before  God,*  how  much 
fecver  they  difi^rred  in  other  matters.  And  as  to  aH  the 
orthodox,  the  celebrated  Dr.  Fan  Ma/lricbi,  in  his  treatifc 
on  regeneration,  fays,  *  As  to  the  baptifm  o\  adults,  that, 

*  if  r/^;6//y  adminiftf^red,  doth,  by  the  confent  of  alhbe 
*orrJb&dox,   certainly  prffuppofe  regeneration  as  already 

*  eff-dled  '—But  this  leads  me  toohferre, 

5.  Another  very  extraordinary  method  Mr. M.. takes  to 
keep  himfelt  in  countenance,  is  by  mifreprefenting  that 
plan,  unanimoufly  agreed  to  by  the  fynod  2it  Say  br$ek,  and 
on  which  the  churches  in  New-England,  in  general,  were 
formed,  at  the  firft  fettling  of  the  country,  which  alone 
I  was  endeavouring  to  juftify,  *  as  a  very  groundlefs  and 

*  unreafonable  notion   of  the  Anahaptifts,   m  which  Dr. 

*  Bel'amy-  and  a  few  others  have  joined  with  them.'  ipi 
66.     And  at  the  fame  time  claiming  the  Wejlminjler  aj^ 

fembl}\  Mr.  Sbtpard,  Mr.  Jonathan  Dickinfon,  and  Mr, 
Peter  Clarke  as  friends  to  his  external  cavenant.  So  that 
one  would  think,  that  fcarcc  any  are  on  obr  fide  of  th6 
queftioB,  but  xh^AnahaptiJls,  Now  this  is  very  extraor-f 
dinary  in  Mr.  M.  (i)  beeaufe  in  his  former  book,  he 
fpeaks  a  very  different  language,  well  knowing  how  the 
matter  really  (lands,  p.  59.   *  Shall  I  then  prevail   with 

*  them,  to  lay  afide  all  prejudice,  all  attachment  to  re* 
ceived  maxims,  2i\\  veneration  for  great  names*  For  he 
iiad  before  him  the  fentiments  ot  the  proteftant  world 
colle(fled,  by  the  late  learned  Mr.  Foxcr&ft,  in  an  appen* 
i^/>;  to  prefident  Edwards^  Inquiry,  &c.  And  he  wcU 
\intvi  t\\2iX.  received  maxim?  z^^  great  names,  flood  in  the 
•way  of  his  newfcheme,  (2)  It  is  very  extraordinary  that  he 
fhould  fay,  that  h^  external  covenant  is  inc-ludtd  in  the  co* 
venant  of  grace,  defcribed  by  the  effemhly  of  divines  at  IVeJi-^ 
minfter,  p.  61.  When,  as  has  been  before  fhewn,  the  doc- 
trines of  the  ferfe5licn  of  the  divine  law^  and  of  total  de* 
pravity,zs,  held  by  that  ajfemhly,  arc  inconfiflent  with  th6 
eh'ijfencs  of  his  external  covenant.     And  in  their  <onfejfion  of 

faitby 


Sect.  XT.  (.    171     ) 

/^/7ir,  chap.  2  g.  ihcyUy,  ^  all  ungodly  perforts  as  they  arc 
>  unftc  to  enjoy  communion  with  him,  fo  are    they    un- 
'  *,  worthy  of  the  Lord's-table,  and  cannot  without  greac- 
'  finagainft  Chrid,  while  they  ^Continue  fuch,  partake  of 
*  thefe  holy  myfteries,  or  be  admitted  thereto.* — Where- 
as, the  very  protefrid  dc-fign  ot  his  external    covenant   is 
to  open  a  door,  thsit  ungo^iy  men^  as  fuch,  fhould  be  admit* 
ted  to  partake  of  the]  e  holy  myfteries.     And  (3)  it  is  equalJy 
extraordinary  that  he  fhould  pretend  that    Mr.  Jonathan 
Dickinfon  was  a  friend  /*  his  external  covenant,  when  in  his 
Dialogue  on  the  divine  right  of  infant    kiptif'n,    he  provcs> 
that  the  covenant  with -Abraham  Gen.  ly.    was  the  co- 
venant of  grace  itfclf,  in  oppofition  to,  the  Anahaptijfs^ 
who,   with  Mr.  M.  maintain  the  covenant   with  Abra- 
ham Gen.  17.  was  not   :he   covenant  .of  grace.       And 
having  proved  that  covenant,  to  be  the  covenant  of  grace, 
then  proceeds,  on  this  hypothefis,  to  prove  the  divine  right 
of  infant  haptifm.  Dr.  GilLw  rote  an  anfwer  to    this  piece^ 
of  Mr.  Dickinjon's,  Mr.-  Peter  Clark  wrote  a  reply  to  Dr. 
Gilly  m  which  he  fpcnds  above  a  hundred  pages  in  prov- 
ing the  covenant  in  Gen.  17.  to  be  '  a  pure  covenant  o£ 
grace,'  in  anfwering  Dr.  ^/7/'s  objedions,  which  are  tha 
fame  for  fubftancc  with  Mr.  M'sfve  arguments  in  his  fir  ft 
book,  p.  7,  8.  and  in    cftablifhing    infant    b-iptifm    on 
this  foundation.    And  he  exprcfsly  afHrms,  p.  20S.  '  Ex^ 

*  icept  a  man  be  born  again  he  cannot  enter  into  the  kingdom  of 

*  God,     And  if  without   regeneration    no  man  can  enter 

*  into  the  kingdom  of  God,  then  furely  not  into  cove- 
'  nant  with  God.'  But  the  unregenerace,  as  fuch,  can^ 
enter  into  covenant  with  God,  on  the  plan  of  Mr.  M's 
external  covenant.  And  yrt  Mr.  M.  pretends  that  there 
is  '  no  material  difference'  between  thefe  authors  and  his 
fcheme.  But  (^)  it  is  more  extraordinary  (lill,  thacMr. 
M.  fhould  bring  in  Mr.  Shepard,  as  a  friend  to  his  exter- 
nal csvenant,  when  the  piece  he  refers  to,  p.  6r.  is  not 
wrot«  orv  Mr.  M's  fcheme,  but  ©n  a  Ichcme  cfTcntiajly 
<;lif}crent.  And  when  Mr.  Shepard  in  his  fermcns  en  the 
parage  of  the  ten  virgins  has  lo  plainly  declared  his  mind. 

Thefe 


(       1^1      )  ilkGT.  Xt 

Thefe  are  his  vtty  words.     Attend  to  thfTn,<andid  rea- 
der, and  fay,  was  Mr.  Sbepa^d  \n  Mr.  M's  icheme  ? 
'  Wt:  may  fee  ht*nte  one  jufl  ground  of  that  diligent 

*  and  narrow  iVarch  and  trial,  churches  here  do  or  fhould 

*  make  of  ail  rhofe  whjm  thry  receive  to  be  it^Abw^ 
■  members.     The  Lord   Jtrfus   will  mikc  a   very  firfft 

*  fearch  and  exminacion  of  wife  and  tuolifh,  when  he 
'  comes,  and  will  put  a  difference  b-'twccn  them  xheii. 
^  May  not  men,  nor  churches   im'tate  the   Lord  J-fut 

*  acGOriling  to  thrir   light  now  ?   If  indeed  all  the  con^ 

*  gregation  of  the  bipiiz  *d  w>re  ho^y,  then  as  K^rab U'x^^ 

*  Thiy  take  tos  much  upon  tbcm.  If  Chrill  at  his  comingv 
^' would  fTiake  neither  cxim  na itwi,  nor  fi^pdranon,  noC 
•/only  of 'pcg>plc  baptized  at  Urge,  bat  of  pruttrflr)rs,  and 

*  glorious  profefTjrs  of  his  truth  and  name  ;  il  churches 

*  were  not  fee  to  drfcern    between    harlots  and   virgins, 

*  fooliih  virgins  and  wife,  as  m  jch  as  in  them  I'es,  that  fo 

*  fome  of  the  glory  of  Cnrill  m  ly  be;  fcen  in  his  cburchcs 

*  here,  as  well  as  at  the  4 all  day  -,   then  the  gate  might^ 

*  be  opened  wide,  and   f^Jiig  off  the  hinges  too  for  all' 

*  comers  ;  and  you  might  call  the  churches  of  Chrift^ 

*  the  inn  and  tavern  of  Chrift  to  receive  all  (Irangers,  if 

*  they  will  pay  for  what  they  call  for,  and  bear  fcot  an^ 

*  lot  in  the  town,  and  not  the  houfe  and  temple  of  Chrifl 

*  only  to  entertain  his  friends.    But  (beloved)  the  churclv 

*  hath  the  keys  of  the  kingdom  of  heaven  ;  and  what 
'  they  bind  and  loofc,  following  the  example  and  rule  of 

*  Chrift,  is  bound  and  loo  fed  in  heaven,  and  they  jurfgc 

*  in  the  room  of  Chrifl.      i  Cor.  5.  4,  5.  2  Cor.  2.  li. 

*  Whom  the  church  calls  out,  and  bids  depart  to  fatan^ 

*  Chrifl  doth.     Whom  the   church  receives  to  it   felf, 

*  Chrift  d«th.     Wc   fhould  receive  in  non^  but  fuch  as 

*  have  vifiblc  right  to  Chriff,  and  communion  f>f  faints. 

*  None  have  a  right  to  Chrift  in  his  or  iinances,  but  fuch 
'  as  lha:ll  have  communion  with  Chrift  at  his  coming  t» 

*  judge  the  w©rld.     Hence  if  we  could  be  fo  eagle-eyed, 

*  as  ta  difccrn  thsm  now  that  arc  hypocites,  we  fhoulit 

*  exclude  them   now,  as  -Chrift  will,  becaufc  they  have 

*  no  right.    But  that  we  cannot  do,  the  Lord  will  there- 

*fort 


|£ect.  XL  (     173     ) 

*  fore  do  it  for  hh  churches.     But  yet  [et  the  chursfiei 

*  learn  from  this,  CO  do  what  they   can,    for    the  Lord, 

*  n^w.— The  apoftle  gives  afad  charge,  Heb.    12.    15. 

*  Loek  diligently,  kji  4  reot  &f  bit t erne fs grow  up.      The  a- 

*  poftle  doth  not  fay,  'tis  no  matter  what  roots   you    fee 

*  inChrift's  garden  ; only  when  they  fpring  up,  &  begin  to 

*  feed&  inftdothers,  then  have  acare  of  rhem-,  but  look 

*  there  be  not  a  root  there.— L<7<?/^.^/7/g-r;;//;'/^i/  k'sillcoun- 

*  fel  tothc  gardener  to  fay,havea  care  to  weedyourgarden; 

*  but  'cis  no  mattcr,God  looks  not  that  you  fhould  be  carc- 
'*  ful  ©r  your  feed,  lo  long  as  it  be  feed.  Nay,the  Lord  that 

*  forbids  me  to  TufFc^rvyeeds  togrovv.,forbids  my  carelelViefs 

*  in  rowing  what  feeds  I  pjcaie,— It  is   the  judgment  ef 

*  lome  divines,  that  thefirll  (in  of  Adam,  and  his  wife, 

*  was  in  fuffering  the    ferpent  to  eat^r  into  the  garden, 

*  uncalled  for.     The  ruin  of  a  church  may  he,  ibe  .Uttifig  in 

*  of  fime  one  ill  wemhr. 

'  Objedion.  Bui  the  primitive  church  fiever  received  in  a- 

*  ny  with  fuch  driSl  confeffions,  and  Urge  examination  j  threi 

*  thoufand  in  a  day  were  admitted. ' 

*  ^fff.  I  remcmbigr  a  g©dly  divine  in  anfwering  an  ob- 

*  jeflion  of  late  repentance  from  the  example  of  the  thief; 

*  having  whipt  it  with  ffiany  other  rods,  at  the  kft  lafh- 

*  eth  it  with  this,  //V  an  extraordinary  cafe  ;  and  henc^  hoc 

*  to  be  brought  in  for  an  ordinary  example.     Hence  be 

*  fpeaks  thus,  when  therefore  the  time  comes  thatChrift 

*  fhall  come  and  be  crucified   again,    and   thou    onC  of 
the  thieves  to  be  crucified    with  him,  and  it  fall   ouc 

'  that  thc^u  be  the  bell  of  the  two,  then    fhilt    thou    be 

*  faved  by  Chrifl,  that  defpifingChrift  now,  puts  cfFthv^' 

*  repentance  till  then  ;  fo  I  fay  here,    there  is  fomewhac 

*  imitableand  ordinary  in  thcr  apcflle's  example,  in   ad- 
^  miccing  three  thoufand  in  a  day,  but  fomething  unufu- 

*  al,  and  hr   different  from    our  condition,  now  ;  and 

*  therefore  that  1  would  fiy,  when  the  time  comes,  thac"** 
the  fpirit  is  poured  out  on  all  flefh  ;  and   that    time  in 

*  knovvn  to  be  the  fpring-tide,  and  large  meafure  of  th- 

*  Spirit,  when  miniders  are  fo  honoured  as    to    converc 

*  many  tho-jfunds  at  a  fermon  ;   w.d  fo  G  jd  and  reafon 

^  '   call 


(     174     )  Sect. 

*  call  for  quicknefs ;  when  elders  of  churches  arc  as 
'  fhafp-fighccd  as  the  apcftlcs,  when  the  converfion  © 
'  men  alfo  (liall  be  moft  eminent,  and  that  in  fuch  places 

*  where  'tis  death,  or  half- hanging,  to  profefs  the  Lord 

*  Jc^us  •,  as' that  they   fhall  be  prickt    at  their  Hearts, 

*  gladly  receive  the  word,  lay   down  their  necks  on  the 

*  block,  caftdown  all  their  eflatcs  at    the  churches  kct^ 

*  out  of  love  to  God's  ordinances ;  when  men    (hall  noE 

*  have  chriftian  education,  the  example  and  crowd   of 

*  Chriftians,  from  the  teeth  outwardly,  to  prefs  them  to 

*  the  door  of  the  church,  as  thofc  times  had   not;  then^ 

*  for  my  part,  if  three  hundred  thoufand  were  converted, 

*  I  [hould  receive  them  as  gladly,  and  as  maniteftly,  as; 

*  they  receive  Chrift.     But  truly  there  is  fuch  little  tak-' 
'  ings  now,  that  we  have  leifurc  enough  to  Iqok  upon 

*  our  money,  and  the  hypocrify  of  the  world   gives  us 
'  good  reafon  to  flay  and  lee.'   Mr.    Skepara*i  fermons  on 
iheparahk^  &c.  part  2.  p.  184,  &:c.    This  fermon    was 
preached  at  Cambridge^  near  Be^on^  about  the  year  1640, 
•and  fo  about  130  years  ago,  ten  years  after  they   begaaj 
to  fettle  BoJiGH,  by  one  of  the  moft  Godly  and  m©ft  celc-f 
brated  minifters  then  in  the  country,   a  few  years  before] 
his  death.     And  this  paiTage  fhews  us   the  fpirit  of  the' 
Godly  mNeW'EnglaT^dy  in  thofe  early  days.     And  t©  all 
Godly  people  in  the  country  the  name  oJf  Mr.  Sbepard  is 
precious  to  this  day,  and  Mr.  M.   knew  it;  and  there-' 
fore,  to  keep  himfeif  in  countenance,   thinks  fit  to  bring 
in  him  as  a  friend  to  hi?  external  covenant.      But   is  not 
this  an  extraordinary  method  ?  To   emit   the  reft,   wc?| 
will  mention  but  one  inftance  more.  J 

0.  Anothercxtraordinary  mcih®d  Mr.  M.  takes  t^ 
fupport  his  fcheme,  is  to  bring  arguments  againft  us, 
buiit  on  principles,  which  he  himfeif  does  not  believe  to 
bt^  true  ;  and  which,  if  they  weie  true,  would  infallibly 
.overthrow  his  own  fcheme.  Nay,  and  perfifts  in  fuck 
argumenrs,  after  their  fallacy  has  been  pointed  out,  with 
cut  faying  one  word  in  excufe  for  fuch  a  piece  of  condu(ft, 
Thus  he  infills  upon  it,  that  if  infants' may  have  thf 

fcal 


^  Sect.  XL  (     175     ) 

i  feaJ  of  ihe  covenant  widiouc  faving  grace,  then  alfo  may 
the  adulc.     And  therefore  faving  grace  is  not  needful  to 
j  qualify  any  one  for  fealfng  ordinances.     And  therefore 
i  the  covenant  to   be  fcaled  is  not  the  covenant  of  grace^ 
'  but  an  external  covenant  '  diftind  from  the  covenant  of 
grace,'  whidh  only  requires,  as  a  nccefTary  qualificatioa 
for  fealing  ordinances,  that  linners  fhould  be  under  fuch 
*  convidions,'  as  to  '  come  to  a  fixed  refolution  to  for- 
fake  all  known  fin,  and  pradife  all  known  duty.' — But 
have  all  infants  thefe  ceni;i52ions,  and  fuch  a  fixed  refohiti- 
en  ?  Does  he  believe  they  have  ?   Is  there  any  evidence 
of  it  ?  No,  he  does  not  believe  they  have.     Nor  is  there 
any  evidence,  that  there  ever  was  one  infant,  fince  the 
world  began,  that  had  thefe  ^^«m7/V«f,   and  luch  a  fixed 
refolution, — What  then  docs  Mr.   M.    mean  !    Does    he 
mean  to   give   up  infant   bapcifm  ?  no,    by   no    means. 
What  then  does  he  mean  ?  Odd  as  it  is,  he  means  to  con- 
fute our  fcheme  by   an    argument  which    confutes    his 
own,  i.  e.  by  an  argument,  built  on  a  principle,    which 
he  himfelf  does  not  bcheve  to  be  true,  viz.  "That  the  fame 
^qualifications  are  nectffary  in  infants^  as  in  ihe  adult ^  to  qiia- 
lify  them  for  haptifm.     For  Mr.  M.  does   not  believe  this 
principle  to  be  true.     For  he  does  not  believe  that  in- 
fants need  any  qualification  at  all.     And  yet  he  do^s  be- 
lieve that  the  adult  muft  have  feme  qualification.     Now 
how  extraordinary  is  it,  for  a  man  ot  Icaring,  to  condud: 
thus  •,  and  to  go  on  and  perfevere  in  this  conduct  vvitlv 
out  a  blufh,  or  the  Icaft  excufe,  in  the    fight   of  all  the 
country,  after  the  abfurdity  had  been  pointed  out  btffore 
his  ey^s,  in  my  form.er  book,  p,  64,  6^,  66. 

And  thus  again,  he  infills  upon  it, that  if  faving  grace 
is  necefiTary,  then  no  man  cm  with  i  good  confcienca 
join  with  the  church,  without  afiurancc,  an  afilirancee- 
qual  to  that  certainty  which  we  hiive  of  fads,  which  .we 
fee  with  our  own  eyes,  and  to  the  truth  of  vvhich  we  can 
give  oath  before  any  civil  court,  p.  7S,  79.  But  'ninety 
r\ioe  in  a  hi^ndred  of  true  believers' are  Cellictuc  of  this 
afiurance,  he  lays,  p.  80.  and  therefore  faving  grace  i:i 


(     x;^'    )  SrcT.Xl. 

not  needful.    Notbiag  mere  is  needful  then  to  come  to  a 
fixed  rcfolation  to  forfakc  all  known  fin  and  pratftlfe  all 
knuwn  duty. — Butdoes  Mr.  M.    believe,  that  no  ^man 
can  with  a  go©d  confcience,  join  with  the  church,  with- 
out bfing  tKus  infallibly  certain,  that  he  has  the  requi- 
fice  qualificaiioHS  ?  for  on  the  luppofed  trutli  of  this  pr©- 
pofition  ishis'argumenc   built. — But  does  Mr.   M.  bc- 
jitrve  this  propoflcion  ?   does  he  teach  his  people  to   be- 
lieve it  ?   had  all  his  church- members  this    high  degree 
of  intallibk  afTjrance,  that  they   had  the   requlfite  quali- 
fications, when  thty  joined  with  the  church  ?  and  have 
l/if^*    ihey^iJ»«;iniallible  afTu ranee  every  time  they  attend  feal- 
ing  ordinances  ?  an  afTurance  equal   to  that  certainty, 
which  they  have,  that  they  ever  faw  the  fun  lliine  !  Thac 
they  ^  are  co'.ne  to  a  fixed  rejclution  lo  ferfake  all  biotzn/m^ 
md pra^afe  all  known  duty  ^    Does  he  in fi ft  upon  it  in  hij 
.  public  preaching,   and  in  his    private    inftrUdiohs,    thac 
without  this  hig!i  degre?.  of  aflurance,  without  this  infal- 
lible certainty,  they  cannot  with  a  good  confcience  come 
to  baptifm  or  t©  the  Lord*s  table?  that  '  they  are  guilty 
of  grofs  prevarication,  and  double-dealing  with  God/  if 
they  do.  p.  82.    Becaule  no  man   ought  to  come  without 
this  infallible  certainty,  that  he  has  the  requifne  qualifi- 
cations ?— -I  fay,  does  Mr.  M.  believe  thefc  things  him-  i 
felt  ?  or  does  he  teach  them  to  his  own  people  ?  1  appeal 
to  his  confcience.      I  appeal  to  his  people  for    my    wit- 
nefks.     Mr.  M.  does  not  believe  that    men  muft  have 
^    thisinfalhble  certainty,  that  they  have  therequifice  qua- 
iiScations,  in  order  to  attend  feaiing  ordinances,  with    a 
good  confcience.^     Nor  does  he  teach    this   doctrine 
his  people. — What  then  does  he  mean,  ia  all  he  Uys  up- 
on this  lubj:ft  to  us  .''   Why,  be  means,  to   confute    cur 
Ichcme,  by  3n  argument,  built  on  a  prirtciple  which    L 
does  not  believe  to  be  true.     And  which,    were  it  true, 
would  eft.dually  overthrow  his  own  fchemc.       And  all 
this,  after  the  fallacy  of  this  manner  of  reafoning  had 
been   pointed  out  before  his  eyes,  as  clear  as  the  lun,  in 
Mr.  Eilivards's  lail  piece  on  the    facramencal  controver- 
.  hich  no  cnfwer  haS  ever  been  made. — Now  is  ic 

n  (-  " 


Sect.  XI.  (     177     ) 

net  extr^fordimry^  that  a  man  of  fo  goed  fenfe,  (hould 
urge  agalnftus  arguments  built  on  principles,  which  he 
himielt  does  not  believe  ;  and  which,  if  rhey  were  true^ 
would  effedually  overthrow  his  owh  fcheme  ?  For  no 
unregenerate  man  m  this  world  is,  or  evir  was,  or  ever 
will  be,  while  fuch,  infallibly  certain,  as  he  is  of  what 
he  lees  with  his  eyes,  that  his  refip'lation  to  forfakc  all 
known  (m  and  practife  all  knowrjdutyis  'fixpd/ To  than 
'  his  religion  will  not  prove  lik«  tkat  of  the  ftony  and 
thorny  ground  hearers.  For  if  the  common  proteftanc 
do6lrine  o^  tht  faints  per  fever  ance  is  fcri^^ral,  yet  Mr  M. 
does  not  believe  the  dod^rine  -of  iht.pir fever  ana  of  grace* 
hfsfinners  in  their  religious  refolutions  is  taught  in  fcrip* 
ture.  So  that  there  is  no  poffible  way,  in  which,  an  a^ 
wakened  finner  can  be  certain  that  his  refolution  is 
'  fixed,  '  without  an  immsdiate  revelation  from  heaven^ 
to  give  him  t!?ais  aiKirance.  But  Mr.  M.  does  notbe<- 
lieve,  that  an  immediate  revelation  from  heaven  ever  was^ 
or  ever  willbe  macJe  for  this  purpofc.  Biit  he  w«ll  know^^ 
-^that  witheut  hny  iuch-a  revelation, Peter  was  able  to  fay; 
hord^  thouknov::tft  all  things ^  tkou  hww^ft  thct  I  love  the^. 
And  he  well  knew,  that  the  faints  in  tke  apoftolic  agjfc 
are  fpoken  of,  without  excrption,  ais  havin»  received  the 
ffirit  of  adoptiofi^  "uvhtreby  the  cried  ahha^  Faihtr  ;  wifh  an 
airurance  tliac  they  were  the  cbildyen-ef  God.  Rom.  %.  14, 
15,  16.  Nor  is  there  one  inflance,  among  all  the  apof- 
tolic  converts,  that  can  be  menti^jned,  of  a  dctthtingfaiaS, 
Nor  does  it  appear,  by  the  adh  of  the  apofiles,  or  by 
their  epiftics,  but  that  'afiuranc:?  did  in  thofe  days  attcnil 
the  firft  afts  of  faith  among  all  their  converts.  See  Adbs 
1.  41—47.  and  8,  39.  ^nd  10.  44 — 47.  and  16.  30 — 34. 
For,  to  ufe  the  apoitolic  language.  Being  jufiijied  by  fdith^ 
they  had  peace  'with  God^  ai:d  rejoiced  in  hope  of  she  glory  ^f 
God  :  b.'caKfe  the  love  ofGod  "^aifh:d  abroad  in  their  hearts  iy 
theholyGhoft.  Rom.  5.  15.  And  they  hfew  that  they  had  pfijfid 
jrem  death  to  Hie,  i  Joh.  3.  14.  And  this  renders  the  c©n« 
du£t  of  Mr.  M.  fo  much  the  more  extraordinary,  that  he, 
with  fo  much  zeal,  (hculd  pulh  an  argument,  w4iich, 
^cre  ic  well  grounded,    is  much    rnorc  agaiaft  his  own 

fchcmr, 


(     17?     )  Sect.  XT. 

fcheme,  than  it  is  againfl:  the  apodolic  practice.  For  it 
does  not  appear,  but  that  their  converts  univerfally  knew 
that  they  were  pajfed  from  death  to  life.  Whereas  it  is  capa- 
ble of  full  proof,  that  no  one  unregenerate  man  ever  did 
know,  that  his  religious  refolutions  were  'fixed.'  So  that 
his  goodnefs  fhould  not  be  as  the  morning  cloud  and  as 
the  early  dew,  which  quickly  pafTeth  away. 

Befides,  we  ar€  naturally  as  confcious  of  our  volitions 
and  affeflions,  as  we  of  our  fpeculations  ;  and  therefore 
we  arc  as  capable  of  knowing  what  we  cKoofe  and  love, 
as  what  we  believe;  and,  therefore,  we  may  as  well  know 
that  we  love  God  and  Ghrifl,  if  we  really  do,  as  know 
that  we  have  right  fpeculative  ideas  of  the  true  and  real 
character  of  God  and  Chrift,  and  of  the  dodlrines  of  re- 
vealed religion,  in  which  they  are  exhibited.  Many  are 
confident  they  believe  aright y  who  are  hereticks  ;  and 
many  are  confident  they  love  aright  who  are  hypocrites  : 
and  yet  this  hinders  not  but  that  true  faints,  who  believe 
aright  and  love  in  fincerity,  may  know  it  :  and  knov/ 
.the  one  as  well  as  the  other.  And  it  cannot  be  proved, 
but  that  there  are  as  many,  who  have  doubts  about  the 
truth  of  gofpel  dodrines,  as  there  are  that  have  doubts 
about  the  fincerity  of  their  love  to  gofpel  dodrines.  It 
.cannot  be  proved,  that  there  is  one  ptoieffor,  who  doubts 
.the  fincerity  of  his  love,  who  has  an  infallible  aflurance 
which  is  the  right  fcheme  of  religion,  among  ail  the 
ichemes  in  vogue.  It  is  very  evident,  that  there  is  a 
great  degree  of  fceptic^fm  among  the  profelFurs  of  chrifii- 
anity  in  this  age,  and  as  much  among  the  learned,  as 
among,  the  unlearned  •,  as  is  obvious  to  every  one,  who 
is  acquainted  with  books  and  men.  And,  for  aught 
that  appears,  it  might  be  as  diiricult  to  find  ;iien,  who 
believe  chriftianity  to  be  true,  real  chridianity  I  mean,  to 
that  degree,  as  to  have  no  deubts  about  what  is  truth  ; 
as  to  liad  men  that  love  ir,  fo  as  to  have  no  doubts  about 
their  love.  This  is  certain,  that  it  was  the  conftant 
dodrine  of  Mr.  Stoddard,  that  no  unregcnerate  man  docs 
know  the  go/pel  to  he  true,  as  every  one  knov/s  wh©  is  ac- 
^  quainied 


Sect.  XL  (     ^79    ) 

quainted  with  his  writings.  And  it  Is  alfo  certain,  that 
in  the  apoftolic  age,  it  was  the  univerfally  received  doc- 
trine of  the  whole  Chriftian  church,  that  wboforuer  he* 
luvelh  that  Jefus  is  the  Ghrifi  is  horn  of  God.  i  Joh.  5,  i. 
And  ic  was  in  that  age  belie t^ed,  that  the  unregenerate, 
however  they  might,  for  a  time,  believe  and  rejeyce  ; 
yet  neither  their  faith,  nor  their  affedlions  were  '  fixed,' 
becaufe  they  had  no  root  in  themfelves  :  and  therefore  in 
time  of  temptation  they  would  fall  away  from  both. 
Mat.  13.  And  therefore,  if  we  open  the  door  wide 
enough  to  let  in  the  unregenerate,  as  fuch,  into  the 
church,  we  muft  npt  infift  on  their  being  '  fixed'  what 
to  believe,  or  *  fixed'  what  to  do  ;  for  there  is  no  root  in 
them.     Much  lefs  muft  we  affirm,   that  they  mafl   be 

*  infallibly  certain*  that  they  are  *  fixed,'  when  if  the 
bible  is  the  word. of  God,  it  is  infallibly  certain,  that 
they  are  not  'fixed.'  And  their  very  confidence,  jthac 
they  are  '  fixed,'  is  a  full  proof,  that  they  do  not, under- 
hand and  believe  the  gofpel,  which  declares,  that  they 
are  not  '  fixed,'  that  they  have  nQ  root'm  themfelves. 

But  to  return. 
Our  author  fays,  p.  79.  *  If  iC  is  a  real  gracious  flatc, 

*  that  gives  us  a  real  right  to  join  with  the  church  ;  then 

*  it  is  a  known  gracious  fbate  that  gives  u»  a  known  right.* 
And  he  adds,  '  This  is  a  felf  evident  propofition.'--.And 
this  he  fays  in  order  to  prove,  *  that  no  man  can,  with 

*  a  good  conlcience,  make  this  profefllon,  without  as 
'  certain  a  knowledge  of  the  gracious   ftate  of  his  ewn 

*  heart  •,  as  he  muft  have  of  any  particular  fadl,   about 

*  which  he  is  called  to  give  an  evidence  in  a  civil  court.' 
---But  if  this  argument  is  conclufive,  then  his  own  fcheme 
is  overthrown.  For,  turn  the  tables,  and  the  argument 
ftands  thus. 

If  it  is  real  orthodoxy^  that  gives  «s  a  right  to  join  with 
thj  church  ;  then  it  is  known  orthodoxy^  that  gives  us  a  known 
right.  ,  And  I  may  add^  '  This  is  a  lelf-evident  propofi- 
lion.'  And  therefore,  according  to  Mr.  M.  no  man  can.^ 
'With  a  good  confciencCy  join  v;ith  the  churchy  'without  as  certain 

4 


C     i8o     )  Sect.  Xi; 

#  kno'^kd^e  of  bis  orthodoxy^  as  hi  mujl  Jjnve^  of  ayiy  particu- 
laf  fa^^  abeut  which  he  is  called  to  give  an  ewdena  in  a  civil 

court. So  then,    according  to   Mr.  M.    unregenerate, 

gracciefs  men,  mufl:  be  as  certain,  which,  oi"  all  the  va- 
rious fchcmes  of  religion  in  vogue,  in  the  Chriftian  world, 
is  the  right  one,  a$  they  arc  of  any  fad,  which  they  fee 
with  their  eyes,  to  the  truth  ot  which  they  can  make 
oath,  or  they  cannot,  with  a  good  confcience,  join  with 
the  church  :  i.  e,  they  mud  have  as  high  a  degree  ef  in- 
fallibility, as  the  apoftles  had  under  infpiration,  or  they 
cannot,  wieh  a  good  confcience,  join  with  the  church. --- 
But  does  iVlr.  M.  believe  this  ?  Does  he  look  upon  his 
gracelefs,  confcientious  church-members,  as  infallible  as 
the  apofbles  ? 

To  fay,  that  real  orthodoxy  is  not  a  requifite  qualifi- 
cation, is  to  give  up  his  own  rchcme.---To  fay,  that  al- 
the'  real  orthodoxy  is  a  requifite  qualificatien,  yet  a  de- 
gree of  infallibility,  equal  to  that  which  the  apoftles  had 
under  infpiration,  is  not  nccefiary,  to  qualify  a  man,  with 
a  good  c©n(cience,  to  join  with  the  church,  is  to  give  up 
his  argument.  For  the  apoftles  were  not  more  certain, 
which  was  the  orthodox  fchemc  of  religion,  than  we  are 
of  fadls,  which  we  fee  with  our  eyes,  and  which  we  eaa 
fwear  pofitively,  that  we  did  fee.  An«l  our  certainty 
muft  lis  equal  to  this,  he  fays,  or  we  cannot,  with  a  gaod 
confcience,  join  with  the  church. ---Erery  confcientious, 
gracelefs  church-member,  therefore,  according  to  Mr, 
M,  is  as  infallible,  in  points  of  orthodoxy,  as  was  the 
>p©ftle  Paul. ---But  decs  Mr.  M.  believe  this  ^  No,  by 
no  means.  What  then  decs  he  mean  ?  Why,  he  nicans 
to  confute  our  fcheme,  by  an  argument,  built  on  a  prin- 
ciple,' which  he  himfelf  does  not  believe  t»  be  true  •,  and» 
which,  were  it  true,  would  overthrow  his  own  fcheme. 

Obje^ion.  But  I  know  that  I  believe  fuch  and  fuck  doc- 
trines  \  yea^  1  c^n  PwcAr  I  believe  them, 

Anlwer.  You  can  fwear,  that  you  believe  your  own 
creed  ;  but  can  you  fwear  that  your  own  creed  is  ©rtho- 
dox  ?  For  not  a  «®n(ident  belief,  but  real  orthodoxy  is, 

according 


Se«t.  XI.  (     i8i     ) 

according  to  Mr.  M.  a  requifitc  qualification  to  chureh*?' 
menfibcrfhip.  Therefore,  according  to  him,  you  muft 
be  certain,  that  yeur  creed  is  orthodox  ;  even  as  certain 
ai  yeu  are  of  fads  which  you  fee,  and  to  the  truth  of 
wkich  you  can  make  oath  before  the  civil  magiftrare. 
Which  is  a  degree  of  certainty  equal  to  that  which  the 
apoftles  had  under  infpiration. 

The  ArianSi  the  SQcinians^  the  Pelagians,  the  Papijis,  &c. 
&c,  can  fwear  that  they  believe  their  fchemes  ;  but  docs 
this  qualify  them  to  be  church- members  ?  Would  Mr. 
M.  receive  them  t#  communion  ?  If  lb,  then  it  is  no 
matter  what  fcheme  of  religion  men  believe,  if  they  do 
but  believe  it  confidently.  And  then  orthodoxy  is 
not  a  requifitc  qualification  for  church-memberfhip,  but 
rather  bigotry  ? 

Our  author  fays,  p.  78,  79.  *  This  affair  ©f  covcnant- 

•  ing  with   God,  Mofes  ftiles,  Deut.  29.  14.  This  cove- 

•  nant  and  this  §ath.'     And  '  will   it  do,  to  tell   people, 

•  that  they  may  give  a  pofitive  evidence,  when  they  have 

•  only  a  prevailing  opinion  about  the  fadl  ?' — That  is, 
will  it  do,  to  tell  people,  that  they  may  enter  into  cove- 
nant with  God,  and  bind  themfclves  under  the  folemnity 
«f  an  oath,  as  the  Ifraelites  did,  ta  keep  covenant,  (Deut. 
26.  27.  Thou  haft  avouched  the  Lord  this  day  to  he  thyGod^ 
and  to  walk  in  h'ts  ways^  and  to  keep  hisjlatutes,  and  his  com- 
mandjfients,  and  his  judgments,  and  to  hearken  to  his  voice, ) 
when  they  have  ©nly  a  prevailing  opinion,  that  they  have 
fuch  an  heart  in  them  ?  but  have  not  a  certain  knowledge 
of  it,  as  th»y  have  of  fadls,  which,  under  oath,  they  can 
pofitively  declare  to  be  true. 

Anfwer  i.  When  men  have  not  fuch  a  heart  in  them^ 
they  are  not  qualified  to  enter  into  this  covenant  and  thif 
oath.  And,  therefore,  if  unregeneracy  confifts  in  being 
without  fuch  an  heart,  and  in  having  an  heart  oppofue 
hereunto,  agreabie  to  St.  Paul's  do<Rrine,  Rom.  8,  7. 
Then  unregeneracy  difqualifies  us,  for  entering  into  co- 
venant with  God. 

2.  No  man  can,  with  a  good  confciencc,  enter  into  this 

A  a  covenant. 


(     1 82     )  Sect.  XI; 

covenant,  unlefs  he  is  confcious  to  himfelf,  thit  he  has 
fuch  an  heart,  to  i'uch  a  degree  of  clearnefs,  as  to  be 
fatisfied,  in  his  confcienGe,  that  he  indeed  has  fuch  an 
heart.  And,  therefore,  tor  men,  who  know,  that  they 
have  not  fuch  an  heart,  to  enter  into  this  cevcnant,  is 
grofs  immorality. — But  he,  who  is  fatisfied  in  his  c©nfci- 
cnce,  that  he  has  fuch  an  heart,  may,  with  a  good  cenfci- 
ence,  enter  into  this  covenant.  That  is,  his  confcieacc 
will  approve  of  his  condacl  in  fo  doing. 

3.  A  man  may  be  fatisfied  in  his  confcience,  that  he 
has  fuch  an  heart,  by  prevailing  evidence,  fhort  of  (Iri^b 
certainty.-— For  inflance.  Mr.  Mather  wa:  fatisfied  in 
his  confcience,  thai  it  was  his  duty,  to  write  in  the  de- 
fence of  the  external  covenant,  upon  prevailing  evidence 
of  its  truth  i  but  yet,  if  it  were  put  t©  him,  he  would  not 
pofitively  declare  under  oath,  that  he  knows  it  to  be 
true  ;  as  he  knows  the  truth  of  fads,  which  he  fees  with 
his  eyes.     For  he  declares  in  his  preface,  *yct,  I  am  n©c 

*  fo  fond  of  my  own  judgment,  or  tenacious  of  my  own 

*  practice,  but  that  I  Hand  ready  to  give  them  both  uf^  when 

*  any  one  fhall  do  the  friendly  offici  of  fetting  light  before 

*  me.'--- And  therefore,  he  cannot  fwear,  that  hisfcheme 
is  the  true  fcripture  fchcme.  He  knows,  that  he  has 
written  on  this  fubjed.  This  fa£t  he  is  certain  of.^ ..  He 
ceuld  give  oath  to  this  before  a  civil  ceiart.  Nor  could 
he  give  up  the  truth  of  this  fafl,  let  all  the  light  in  the 
world  be  fet  before  him.  Nor  could  he,  with  a  good 
confcience,  offer  to  give  up  the  truth  of  this  fad,  on  any 
condition  :  becaufe  he  knows,  that  the  fad  is  true. 
He  knows  it  with  certainty  ;  with  infallible  certainty. 
But  he  has  not  equal  certainty,  that  his  fcheme  is  true. 
It  was  only  his  prevailing  opinion.  And  fo,  hs  offers 
to  give  it  up  on  further  light.  Yet,  he  adcd  confcicnti- 
oufly  in  writing  in  its  defence.  That  is,  his  confcience, 
jnftead  of  condemning,  approved  of  his  condud.---For 
the  truth  of  this,  I  appeal  to  Mr.  M. ---The  application 
is  ealy.-  — And  yet, 

4.  It  is  readily  granted,  that  we  are  to  blame  for  c- 

vcry 


Sect.  XL  (     1S3     ; 

very  wroBg  judgment  we  make,  in  moral  matters,    rela- 
tive both  to  truth  and  duty,  how   confcicntious  fccvcr, 
we  were  in  making  the  judgment.     Thus,  for  inftance, 
Paul,  before  his  converfion,  wasconfcientious  in  judging 
and  afting  againftChriftianity;  but  ftill  he  was  t©  blame 
for  judging  and  a^ing  as  he  did.     And  if  Mr.  M's  ex- 
ternal  covenant  is    unlcriptural,  how    confcientious  fo- 
ever  he  has  been,  in  believing  and  ading  as  he  has,   yec 
he  is  to  blame.     So,  if  we  judge,  that  we  have  fuch   an 
heart,  when  in  fadt  we  have  not,  how   confcicntious  fo- 
cver  we  have  been,  yet  ftill   we  are   criminal.     For  we 
might   have  known  better.    It  was  our  fault  that  we  did 
not  know  bet:er.    And  in  this  world,  or  in  the  next,    we 
fhall  know,  that  the  blame  lies  at  our  door.  —Therefore, 
5.  Thefe  words  of  our  blefled  Saviour  ought  to  be  at- 
tended to  and   regarded,  by  every    one,  whcj>  entertains 
thoughts  of  making  a  prefefTion    of  his    holy   religion; 
Luk,  14.  25---35.  And  there  went  great   multitudes  'xjith 
kim,  and  inftead  ©t  preflingthem  t©  an  inconfiderate  pro- 
feffion  of  his   religion,  as  a  means  of  their  converfion,  be 
turned  and  [aid  unto  tbem,  if  any  man  come  to  me^    by  an  o- 
pen,  public  profelfion,  and  kale  not  his  father ^  and  mother^ 
and  wife,  and  children,  and  brethren,  and  fillers^  yea,  and  his 
fiwn  life  alfo,  fo  as  to  have  an  heart  to  give  up  all  for  my 
fake,  he  cannot  he  my  difciple  •,  but  will  in  time  of  trial,  de- 
fert  me*     And  whofoever  doth  not  hear  his  crofs,  andccme  af^ 
ter  me,  with  a  h«art  to  fufFer  every  thing  for    my   fake, 
cannot  he  my  difciple  ;  but  will,  in  time  of  trial,  defcrt  me. 
Therefore,  confider  what  you  do.     For  which  of  you,  iir- 
tending  to  build  a  tower,  pJteth  'not  down  fird,   and  count etb 
the  coft,  &:c.  &c.  So  likewife,  whofoever  be  he  of  you,   that 
forfaketh  not  all  that  be  hath,  he  cannot  he  my  difciple.     My 
difciples  are  the  fait  of  the  earth.  Salt  /V  good,  if  it  is  fait ; 
hut  if  the  fait  have  lofl  its  favour,  wherewith  fhall  it  hefea- 
foned.  It  is  good  for  nothin.g.    //  is  neither  fit  for  the  land^ 
not  yet  for  the  dunghill  i  hut  men  cafi  it  out,  as  good  for  no- 
thing.    And  what  are  fuch  difciples  good  for,  who  will 
deferc  me  in  time  of  trial.     Attend  t9  what  I  fay.      Ho 
that  hath  ears  to  hear^  kt  him  he^r,. 

TtiE 


r 


(     184     )  CoNCLusioir/ 

THE    CONCLUSION. 

Mr.  M.  fpeakingof  our  lentiments  of  religion,  as  con- 
tained in  prefident  Edwards*^  Treatife  soncerning  religion? 
affe^ionSf  which  is,  beyend  doubt,  one  of  the  bed  books 
that  has  been  publilhed  on  experimental  religion  and  vi- 
tal piety  fince  the  days  of  infpiration,  fays,  p.  36.  'Thefc 
fentiments  are  lurprizingly  fpread  in  the  land,  in  the  pre- 
fent  day.* — Yes,  and  always  will  fpread  amoag  people 
in  proportion  as  true  religion  revives  and  fpreads.  Nor 
am  I  without  hopes,  that  Mr.  M.  fhould  he  thore'ly 
look  into  the  fcheme,  and  get  a  right  underflanding  ofil, 
-wuwld  yet  himfclf  become  a  profelyte  to  it.  And  if  he 
ihould  become  a  profelyte  to  it,  he  would  foon  give  up 
his  external  covenant,  as  being  wholly  inconfiftcnt  with  it. 

And  it  is  quite  certain,  that  when  the  divine  promifcs, 
fcattered  thro*  the  facrcd  writings,  relative  to  the  glo- 
rious prevalence  of  trae  Chriftianity,  eomc  to  be  accom- 
plifhed,  that  Mr.  M's  gracelefs  covenant  will  became  2 
ufelefs  and  an  impraiS:icable  thing.  When  nations  Jhall 
he  horn  in  a  day  •,  when  all  the  people  [hall  he  righteouSy 
when  the  knowledge  of  the  Lord  (hall  fill  the  earth  as  the  wa- 
ter? iover  the  Cea  \  people  will  not  defire  to  make  a  grace- 
3cfs  profefTion.  Nay,  they  can  never  be  pcrfuaded  to  do 
it  in  that  day.  For  then  they  will  love  Ckrifi  more  than 
father^  er  mother^  or  wife,  or  children,  or  hsufes,  $r  lands  i 
ya,  more  than  their  own  lives.  And  men  wh6  really  Jove 
their  wives  and  children,  are  able  ordinarily  to  fay,  with 
truth  and  a  good  confciencc,  that  they  do  love  them. 
Yea,  it  would  be  thought  a  fign,  that  men,  generally,  if 
not  univerfally,  hated  their  wives,  in  any  kingdom,  city» 
or  town,  fhould  it  be  known,  that  '  ninety-nine  in  an 
hundred'  of  thera  had  fuch  doubts,  that  with  a  good  con- 
fciesce  they  could  not  fay,  that  they  loved  them.  Mr. 
Stoddard^  in  his  Treat  if e  concerning  the  nature  of  converjtony 
fays,  p.  79.  'We  do  not  know  of  one  Godly  man  in  the 
fcripture,  that  was  under  darknefs  about  his  fincerity/ 
And  our  ca^techifm  fays,  '  The  benefits  which  in  this  life 
I  do  eiEher  accompany  or  flow  from  juftificacion,  adop- 

*  ti©n« 


Conclusion.^  (     1^5     ) 

*  tion,  and  fan^iification,  are  ajfurance  ef  Goi^s  lovel 
'  peace  of  €onfcicnce,  joy  in  the  Holy  Ghoft,  increafe  of 

*  grace,  and  pcrfeverence  therein  to  the  end.' — And 
when  rtligion  revives  in  its  purity  and  glory,  ?flurancc 
will  become  as  common  a  thing  among  profefr^rs,  as  It 
was  among  the  apoftolic  cenverts,  in  the  apoilolijc 
churches.  —  And  even  now,  (hould  a  man  and  woiiian 
prefent  themfelves  before  a  clergyman,  to  enter  into 
the  marriage-covenant,  and  at  the  fame  time  declare, 
that  they  doubted  their  love  to  each  other  to  fuch  a  de- 
gree, that  with  a  good  confcicncc  they  could  not  give 
their  confcnt  to  the  form  of  words  in  common  ufe,  be- 
caufe  that  woulcl  imply  a  profeflion  of  mutual  love,  up 
judicious  man  would  think  them  fit  to  be  married.  The 
application  is   ea(y. 

Nothing  renders  a  gracelcfs  covenant  needful  but  the 
prevalence  of  gracclcfrbefs  among  our  people.  For  did 
our  people  all  of  them  hve  Chriji  more  than  father^  and  m»' 
tber^wife  and  children,  no  man  would  defire  to  have  the 
covenant  of  grace  fet  afide,  and  a  gracelefs  covenant  fufa- 
ftitutcd  in  its  room,  in  our  churches.  When,  therefore, 
that  day  comes,  in  which  fat  an  fh  all  he  hounds  who  at 
prefent  deceives  the  nations  of  the  earthy  that  he  may  de- 
ceive  them  no  more  :  When  the  great  harveft  oonaes,  of 
which,  what  happened  in  the  apoflolic  age,  was  but  the 
firfl  fruits  ;  and  the  done  cut  out  of  the  mountain  without 
hunds  becomes  greats  and  fills  the  whole  earth,  and  /^^  God  ef 
heaven  fet s  up  a  kingdom,  and  all  people,  nations  and  languages 
ftrve  him,  and  the  kingdom  and  dominicn,  and  the  greatnefs 
of  the  kingdom  under  the  whole  heaven  is  given  to  the  people 
of  the  Jaints  of  the  Mofi  High,  and  all  dominions  fhall  fervt 
him  \  then,  even  then,  true  godlinefs  will  be  univerfally 
profcfTed,  and  univerfally  praflifed. 

Since  therefore  this  gracelefs  eot^enant  will  ere  long 
be  univerfally  exploded,  and  rooted  up,  as  fhali  every  plant 
u'hich  eur  heavenly  Father  hath  not  planted,  why  fhould  not 
we  all  now  unite  to  give  it  up,  and  to  invite  our  people 
to  become  Chriftians  indeed,  to  profefs  and  pradlife  ac- 
cording 


(     1 86    )  CoNCLi^sroiir; 

cording  to  the  troe  import  of  their  baptifm  ?  It  is  as 
much  their  duty  and  as  much  their  intereft  to  become 
Chriftians  now,  as  it  will  be  in  any  future  period  of  their 
lives.  They  have  from  God  no  leave  to  delay.  Thanks 
be  to  God  '  that  thefe  fencimencs  arefurprizingly  fprcad- 
ing  in  this  land,  in  the  prcfent  day.' — Nor  ought  it  t© 
pafs  unnoticed,  that  every  attempt  to  prevent  their 
fpreading  has  hitherto  had  the  contrary  cfFedt.  For 
while  thofe  who  oppofe  them,  how  ingenious  and  learn- 
ed focver  they  be,  are  obliged  to  run  into  the  groflcft 
abfurditics  and  incanfiflencies,  in  their  own  defence,  as 
one  error  leads  on  to  another,  it  naturally  tends  to  open 
the  eygs  of  all  candid  men,  who  attend  to  th«  contro- 
verfy.  And  may  we  not  hope,  that  fo  candid  and  inge- 
nuous a  writer  as  Mr.  Mather  is  reprefented  to  be,  *  who 

*  is  not  fond  of  his  own  judgment,  or  tenacious  of  his 

*  own  praflice,    but  ftands  ready  to  give  them  both  up, 

*  when  any  one  fhall  do  him  the  friendly  office  of  fet- 

*  ting  light  before  him,'  will  upon  a  calm  review  of  all 
that  has  been  faid,  become  a  friend  to  the  geod  old  way  of 
our  forefathers,  the  firft  fettlers  of  New- England^  and 
come  into  that  plan  on  which  the  New-England  churches 
were  originally  formed.-- Which,  may  God  of  his  infi- 
siite  mercy  grant,  thro'  Jefus  Chrift.    .AMEN. 


1 


